शक्तितत्त्ववर्णनम् / Exposition of the Principle of Śakti

Verse 1

उपमन्युरुवाच । शक्तिस्स्वाभविकी तस्य विद्या विश्वविलक्षणा । एकानेकस्य रूपेण भाति भानोरिव प्रभा

Upamanyu said: His power is innate; His knowledge is unique beyond the entire universe. That single (supreme reality) shines forth in the form of the many—just as the radiance of the sun appears as manifold.

Verse 2

अनंताः शक्तयो यस्या इच्छाज्ञानक्रियादयः । मायाद्याश्चाभवन्वह्नोर्विस्फुलिंगा यथा तथा

Her powers (Śakti) are infinite—such as the powers of will, knowledge, and action. From her, Māyā and the rest arose, just as sparks arise from fire.

Verse 3

सदाशिवेश्वराद्या हि विद्या ऽविद्येश्वरादयः । अभवन्पुरुषाश्चास्याः प्रकृतिश्च परात्परा

From that Supreme Reality there manifested the divine powers beginning with Sadāśiva, known as the Lords of Vidyā (pure knowledge). From it also arose the Lords of Avidyā (limited knowledge). Likewise, the individual souls (puruṣas) and the primordial Nature (prakṛti)—transcending even the transcendent—came forth.

Verse 4

महदादिविशेषांतास्त्वजाद्याश्चापि मूर्तयः । यच्चान्यदस्ति तत्सर्वं तस्याः कार्यं न संशयः

From Mahat (the great principle) down to the particularized elements, and also the embodied forms beginning with the skin and the rest—whatever else exists, all of it is indeed her effect; of this there is no doubt.

Verse 5

सा शक्तिस्सर्वगा सूक्ष्मा प्रबोधानंदरूपिणी । शक्तिमानुच्यते देवश्शिवश्शीतांशुभूषणः

That Śakti is all-pervading and subtle, of the very nature of awakened bliss. And the Lord Śiva—adorned with the cool-rayed Moon—is called Śaktimān, the Possessor of that Śakti.

Verse 6

वेद्यश्शिवश्शिवा विद्या प्रज्ञा चैव श्रुतिः स्मृतिः । धृतिरेषा स्थितिर्निष्ठा ज्ञानेच्छाकर्मशक्तयः

That which is to be known is Śiva; the knowledge that reveals Him is Śivā, His auspicious power. So too are higher understanding, the Vedas (śruti) and tradition (smṛti), steadfastness, stability, firm commitment, and the powers of knowledge, will, and action—all these are of that very (Śiva-)nature.

Verse 7

आज्ञा चैव परं ब्रह्म द्वे विद्ये च परापरे । शुद्धविद्या शुद्धकला सर्वं शक्तिकृतं यतः

‘Ājñā’ (the commanding divine ordinance) is indeed the Supreme Brahman. There are two knowledges—higher and lower. Pure Knowledge and Pure Power are such, for everything is effected by Śakti.

Verse 8

माया च प्रकृतिर्जीवो विकारो विकृतिस्तथा । असच्च सच्च यत्किंचित्तया सर्वमिदं ततम्

Māyā, primordial Nature (Prakṛti), the individual soul (jīva), transformation and transformed states—whatever is spoken of as unreal or real—this entire universe is pervaded by that power.

Verse 9

सा देवी मायया सर्वं ब्रह्मांडं सचराचरम् । मोहयत्यप्रयत्नेन मोचयत्यपि लीलया

That Goddess, through Her māyā, effortlessly deludes the entire universe—everything moving and unmoving—and, by mere līlā, She also releases beings from bondage.

Verse 10

अनया सह सर्वेशः सप्तविंशप्रकारया । विश्वं व्याप्य स्थितस्तस्मान्मुक्तिरत्र प्रवर्तते

Together with this power, the Lord of all (Sarveśa) abides, pervading the entire universe in twenty-seven modes; therefore, liberation (mukti) is set in motion here.

Verse 11

मुमुक्षवः पुरा केचिन्मुनयो ब्रह्मवादिनः । संशयाविष्टमनसो विस्मृशंति यथातथम्

In former times, certain sages—seekers of liberation and expounders of Brahman—were inwardly seized by doubt; their minds entangled, they spoke and reconsidered matters in a confused, haphazard way.

Verse 12

किं कारणं कुतो जाता जीवामः केन वा वयम् । कुत्रास्माकं संप्रतिष्ठा केन वाधिष्ठिता वयम्

What is the cause (of this existence), and from where have we arisen? By whom do we live? Where is our true foundation, and by whom are we sustained and governed?

Verse 13

केन वर्तामहे शश्वत्सुखेष्वन्येषु चानिशम् । अविलंघ्या च विश्वस्य व्यवस्था केन वा कृता

By whom do we abide continually—without cease—in enduring happiness and in other experiences as well? And by whom has the inviolable order of the universe been established?

Verse 14

कालस्य भावो नियतिर्यदृच्छा नात्र युज्यते । भूतानि योनिः पुरुषो योगी चैषां परो ऽथ वा

Here, neither the mere “effect of time,” nor fate, nor chance can truly be taken as the ultimate cause. Manifested beings, Prakṛti—the primordial Nature, womb of forms—Puruṣa, the individual soul, and even the Yogin said to be beyond them: none of these is final in itself (for the Supreme Lord, Śiva, alone is the transcendent Reality).

Verse 15

अचेतनत्वात्कालादेश्चेतनत्वेपि चात्मनः । सुखदुःखानि भूतत्वादनीशत्वाद्विचार्यते

Even though the Self (ātman) is conscious, the experience of pleasure and pain is examined as arising from its association with the insentient—such as time and the like—and because, as an embodied being (bhūta), it is not independent (anīśa).

Verse 16

तद्ध्यानयोगानुगतां प्रपश्यञ्छक्तिमैश्वरीम् । पाशविच्छेदिकां साक्षान्निगूढां स्वगुणैर्भृशम्

Entering that contemplation through the discipline of meditative yoga, he beheld the sovereign Divine Power—directly present—who cuts the bonds of the paśu (the bound soul), yet remains profoundly hidden, heavily veiled by Her own qualities.

Verse 17

तया विच्छिन्नपाशास्ते सर्वकारणकारणम् । शक्तिमंतं महादेवमपश्यन्दिव्यचक्षुषा

With their bonds cut asunder by her, they beheld—through divine sight—Mahādeva, the mighty Lord who is the Cause of all causes.

Verse 18

यः कारणान्यशेषाणि कालात्मसहितानि च । अप्रमेयो ऽनया शक्त्या सकलं यो ऽधितिष्ठति

He who holds within Himself all causes without remainder—together with Time as their very essence—He, the immeasurable Lord, by this (His) Śakti, sustains and governs the entire universe.

Verse 19

ततः प्रसादयोगेन योगेन परमेण च । दृष्टेन भक्तियोगेन दिव्यः गतिमवाप्नुयुः

Thereafter, by the yoga of grace (Śiva’s bestowed favor), by the supreme Yoga, and through the manifest path of devotion (bhakti-yoga), they would attain the divine state—Śiva’s transcendent goal.

Verse 20

तस्मात्सह तथा शक्त्या हृदि पश्यंति ये शिवम् । तेषां शाश्वतिकी शांतिर्नैतरेषामिति श्रुतिः

Therefore, those who, together with Śakti, behold Śiva within the heart attain eternal peace; for the others, it is not so—thus declares the Śruti.

Verse 21

न हि शक्तिमतश्शक्त्या विप्रयोगो ऽस्ति जातुचित् । तस्माच्छक्तेः शक्तिमतस्तादात्म्यान्निर्वृतिर्द्वयोः

There is never, at any time, a separation between the Possessor of Power (Śaktimān—Śiva) and His Power (Śakti). Therefore, because Śakti and the Powerful One are of one essence, the fulfilled repose and liberation of both is established in that very non-difference.

Verse 22

क्रमो विवक्षितो नूनं विमुक्तौ ज्ञानकर्मणोः । प्रसादे सति सा मूर्तिर्यस्मात्करतले स्थिता

Surely, in speaking of liberation (mokṣa), an ordered sequence of knowledge (jñāna) and action (karma) is intended. For when grace (prasāda) is present, that very divine manifestation is as though placed in one’s palm—directly accessible and firmly attained.

Verse 23

देवो वा दानवो वापि पशुर्वा विहगो ऽपि वा । कीरो वाथ कृमिर्वापि मुच्यते तत्प्रसादतः

Whether one be a god or an asura, a beast or even a bird—whether a parrot or even a worm—by Śiva’s grace alone, that being is liberated.

Verse 24

गर्भस्थो जायमानो वा बालो वा तरुणोपि वा । वृद्धो वा म्रियमाणो वा स्वर्गस्थो वाथ नारकी

Whether one is in the womb or being born, a child or a youth; whether aged or at the very point of death—whether dwelling in heaven or even fallen into hell—one remains within Śiva’s saving grace and the power of Śaiva devotion.

Verse 25

पतितो वापि धर्मात्मा पंडितो मूढ एव वा । प्रसादे तत्क्षणादेव मुच्यते नात्र संशयः

Whether one is fallen or righteous, whether learned or deluded—by Śiva’s grace one is released that very instant; of this there is no doubt.

Verse 26

अयोग्यानां च कारुण्याद्भक्तानां परमेश्वरः । प्रसीदति न संदेहो विगृह्य विविधान्मलान्

Out of compassion even for the unfit, the Supreme Lord (Parameśvara) becomes gracious toward His devotees—of this there is no doubt—seizing and removing their various impurities.

Verse 27

प्रसदादेव सा भक्तिः प्रसादो भक्तिसंभवः । अवस्थाभेदमुत्प्रेक्ष्य विद्वांस्तत्र न मुह्यति

That bhakti arises only from divine grace (prasāda), and grace in turn is born of bhakti. Seeing this as a difference of spiritual states, the wise are not deluded about it.

Verse 28

प्रसादपूर्विका येयं भुक्तिमुक्तिविधायिनी । नैव सा शक्यते प्राप्तुं नरैरेकेन जन्मना

This attainment, preceded by the Lord’s grace, bestows both worldly enjoyment and liberation; yet men cannot obtain it in a single lifetime.

Verse 29

अनेकजन्मसिद्धानां श्रौतस्मार्तानुवर्तिनाम् । विरक्तानां प्रबुद्धानां प्रसीदति महेश्वरः

Mahādeva becomes gracious toward those perfected through many births—those who faithfully follow Vedic and Smārta disciplines, who are dispassionate, and who are spiritually awakened.

Verse 30

प्रसन्ने सति देवेश पशौ तस्मिन्प्रवर्तते । अस्ति नाथो ममेत्यल्पा भक्तिर्बुद्धिपुरस्सरा

O Lord of the gods, when You become gracious, even in that bound soul (paśu) there arises an awakening: “I have a Protector.” Thus a small yet discernment-led devotion begins—the soul’s first turning toward its Lord.

Verse 31

तपसा विविधैश्शैवैर्धर्मैस्संयुज्यते नरः । तत्र योगे तदभ्यासस्ततो भक्तिः परा भवेत्

Through austerity a person becomes endowed with the many Shaiva duties and disciplines. From that arises Yoga and its steady practice; and from that practice, supreme devotion (parā-bhakti) comes to be.

Verse 32

परया च तया भक्त्या प्रसादो लभ्यते परः । प्रसादात्सर्वपाशेभ्यो मुक्तिर्मुक्तस्य निर्वृतिः

Through that supreme devotion (bhakti), the transcendent grace of Lord Śiva is attained. From that grace comes release from all bonds (pāśas); and for the one thus liberated there arises final peace and beatitude.

Verse 33

अल्पभावो ऽपि यो मर्त्यस्सो ऽपि जन्मत्रयात्परम् । नयोनियंत्रपीडायै भवेन्नैवात्र संशयः

Even a mortal of only slight spiritual inclination—once he passes beyond three births—will no longer be subjected to the torment of the womb and the harsh mechanism of repeated embodiment. Of this there is no doubt.

Verse 34

सांगा ऽनंगा च या सेवा सा भक्तिरिति कथ्यते । सा पुनर्भिद्यते त्रेधा मनोवाक्कायसाधनैः

Service rendered to Śiva—whether with outward observances (with “limbs”) or as inward, formless devotion (without “limbs”)—is called bhakti. That bhakti is again distinguished into three modes, practiced through mind, speech, and body.

Verse 35

शिवरूपादिचिंता या सा सेवा मानसी स्मृता । जपादिर्वाचिकी सेवा कर्मपूजादि कायिकी

Contemplation upon Śiva—upon His form and the like—is remembered as mental service (mānasa-sevā). Service through speech is japa and related recitations; and bodily service consists of ritual action such as worship and offerings.

Verse 36

सेयं त्रिसाधना सेवा शिवधर्मश्च कथ्यते । स तु पञ्चविधः प्रोक्तः शिवेन परमात्मना

This service, accomplished through threefold disciplines, is called the Dharma of Śiva (Śiva-dharma). That Śiva-dharma has been declared by Śiva, the Supreme Self, to be of five kinds.

Verse 37

तपः कर्म जपो ध्यानं ज्ञानं चेति समासतः । कर्मलिङ्गार्चनाद्यं च तपश्चान्द्रायणादिकम्

In summary, the disciplines are: austerity, ritual action, mantra-recitation, meditation, and spiritual knowledge. Ritual action includes worship of the Śiva-liṅga and related observances; and austerity includes vows such as the Cāndrāyaṇa and other penances.

Verse 38

जपस्त्रिधा शिवाभ्यासश्चिन्ता ध्यानं शिवस्य तु । शिवागमोक्तं यज्ज्ञानं तदत्र ज्ञानमुच्यते

Japa is of three kinds; and repeated practice of Śiva, contemplation, and meditation upon Śiva—together with that knowledge which is taught in the Śiva Āgamas—this, in this context, is what is called “knowledge.”

Verse 39

श्रीकंठेन शिवेनोक्तं शिवायै च शिवागमः । शिवाश्रितानां कारुण्याच्छ्रेयसामेकसाधनम्

This Śivāgama was spoken by Śiva, the glorious Nīlakaṇṭha, to Śivā (Pārvatī). Out of compassion for those who take refuge in Śiva, it is the single means to the highest good.

Verse 40

तस्माद्विवर्धयेद्भक्तिं शिवे परमकारणे । त्यजेच्च विषयासंगं श्रेयो ऽर्थी मतिमान्नरः

Therefore, the wise person who seeks the Highest Good should steadily increase devotion to Śiva—the Supreme Cause—and should renounce attachment to sense-objects.