Invocation

Meditate in the heart upon Lord Ganesa — the silent, non-dual, universal witness — who is the nectar of
divine bliss and is full of grace, shining as the bountiful flowering of aspirants following the path of spiritual
wisdom revealed in Devikālottara, which was expounded by Lord Siva into the ears of Goddess Isvari.
1. sarveshāmapi muktyartham mukti mārgasya darsanam |
devesajnānamāchāram kripayā kathayasva me ||
Devi : O Lord of all celestial beings! I yearn to know that path of supreme wisdom and
the code of conduct by adopting which one can get liberation, so that all humanity may
attain salvation — I request you to enlighten me on them, out of your grace.
2. jnānāchārau varārohe kathayāmi tavādhunā |
pravisanti yato moksham jnānino dhvasta kalmasham ||
Isvara : O Queen among women! So that everyone may attain knowledge, I shall
clearly. explain to you today the highest knowledge and the discipline to be followed by
which discerning seekers will attain liberation, which is free from any blemish and is
difficult to describe.
3. yeshām bodho na sanjāto kālajnānādvarānane |
na teshām jāyate bodhah sāstrakotisatairapi ||
O Lady with fair countenance! Understand that one who is not able to realize the Truth
in his heart by this knowledge of spiritual wisdom known as kāla jnāna, can never attain
it even by studying countless crores of sāstras (scriptures) spread out like the sky.
4. atohi nirbhayovidvānnihsanko vigatasprihahi |
Jnānotsiāhaparo bhooyiāchchraddadhane niriākulahn ||
Therefore cast aside all fears (on following this path) and shed all doubts. Giving up
attachment or desire for anything, be ardent in seeking the ultimate knowledge with
whole-hearted devotion and with a clear mind (without any trace of confusion).
5. nirmamah karunopetah sarvabhootābhayapradah |
bhajetkālottaram devi mumukshuryogatatparah ||
Claiming. nothing as ‘mine’, filled with compassion, giving protection to all living beings
so that no creature fears you, yearning for liberation, absorbed in yoga (union of jiva
and para, fusion of individual self with the universal Self), study this work Devikālottara
and follow whole-heartedly and steadfastly the single path shown therein.
6. sa brahmā sa sivo vishnuh sa indrah sa shadānanah |
sa guruh sarvadevānām sa yogee sa tapodhanah ||
7. panditah sa mahābhāgah kritārtah paramārtatah |
chaladvāyu samam chittam dhriyate. yena nischalam ||
If one is to describe the person who can bring under control his mind, which is restless
and turbulent like a whirlwind, and maintain it in a tranquil state, he is verily Brahma
(the God that does the creation), Siva (the saviour — who shows the path to salvation),
and Vishnu (the sustainer of the world); he is Indra, king of the Devas, and Lord
Subrahmanya (chief commander of all the celestial forces); - he is Brihaspati, the guru
of all devas; he is a supreme yogi, and one who has achieved the result of performing
all austerities; he is a great scholar (who has mastered all.the Vedās and Sāstras), and
an outstanding man; he is one who has achieved the true spiritual goal.
8. sa upāyo vimokshasya sadupiāttagunastutah |
sa prajnatadihasthairyam tatpunyam vyavasayinam ||
9. tadeva teertham dānam cha tattapascha na. samsayah |
yenopāyena badhyeta vāyuvachchalitam manah ||
The means by which this mind, which is restless and moves about quicker than the
wind, can be brought under control, is indeed the means to obtain liberation; it is
indeed what is good for those who seek the permanent Reality; it itself is pure
consciousness and the state of firmness; moreover it alone is the righteous duty to be
followed by discerning aspirants; it alone is the pilgrimage to holy waters; it alone is
charity; it alone is austerities. Know that ther is no doubt about this.
10. chittechalati samsāro nischale moksha evatut |
tasmātchittamsthiramkuryātprajnayāparayābudhah ||
When the mind moves even a little, that is samsara (worldly bondage); when the mind
abides firmly and motionless (in the state of the Self) that is mukti (liberation). This is
certain. Therefore know that the wise man must hold his mind firm by supreme Self-
awareness.
11. ekāntikam sukham yatra tathaivātyantikam bhavet |
nishkarmani pare tattve ko na ranjati panditah ||
 The happiness attained in this aloneness is the highest, boundless bliss. Which learned
persons will not revel in that Supreme Reality, in which there is absolutely no action?
Tell me.
12. nivritto vishyajnānāt nishkala jnādnatatparah |
anichchannapi medhāvee labhate mokshamakshayam ||
Being rid of the worldly knowledge, the great hero who has acquired pure wisdom, in
which there are no sense objects and which is all pervading and without any form, will
attain immutable moksha without fail, even though he may have no desire to attain
liberation.
13. asmitākalayāyuktam chaitanyam saktiruchyate |
tayā prakāsitam visvam saktidhyānamudāhritam |
sarvālamba vinirmuktam nishkalajnānamuchyate ||
The consciousness (chaitunya) associated with the aspect ‘am’ is called Sakti. The
universe shines by its light. The entire creation is Sakti’s sankalpa (thought). The state
(of mind) which is completely devoid of all attachment is the pure (wisdom) to be
attained.
14. ahamamsena yachchoonyam chinmātrālokamadvayam |
muktibeejam tadākhyātam parayogapravartakam ||
The void which is the infinite and all-encompassing one whole without a second, which
is just the effulgence of pure wisdom, which is completely devoid of visible phenomena
and which consists of the aspect 'I', is the seed which fructifies as liberation, bestowing
salvation by enabling one to unite with the Supreme.
15. chakrāni nādayah padmadevatābeejamandalam |
roopamitydāikam kinchit dhyeyam naiva kadāchana ||
Instead of following this direct path, do not ever contemplate even in the least upon
chakras (located in six ādhāras, centered in the body, nādis (subtle nerves that
produce the ten divine sounds such as Pranava), the deities associated with the lotus
seats (in the ādhāra chakras, beginning with Vināyaka), the mantrāksharas (potent
sound syllables for the worship of these deities) and the diverse mandala murtis (the
God-aspects, starting from those controlling the Sun, (Surya Mandala), the moon,
(Chandra Mandala), and fire (Agni Mandala).
16. kumbhakam manatrajālam cha prānāyāmādi dhārnām |
sarvametanna kartavyam mokshamakshayamichchatā ||
Those who seek for the everlasting liberation need not endeavour to practise repetition
and countless diverse mantras (repeating potent scriptural words or texts to gain
various ends), and methods of yoga such as breath-control (pranayama), breath
retention (kumbhaka), and concentration.
17. nātrapooja namaskāro na japodhyānameva cha |
kevalam jneyamityuktam veditavyam na kinchana ||
There is no room for performing puja (worship of deities), namaskāram (paying
homage. like prostration); japa (incantation), dhyāna (contemplation) and so on. Hear
from .me that the highest truth acclaimed in the vedas, can be known only through
jnāna; hence, there is absolutely no need to know anything outside of oneself.
18. bahirāhita chittānām jayante bandhahetavah |
bahischittam nivāryaiva ko’pi lokena seedati ||
For those whose minds are constantly expanding, clinging to external objects, factors
will always arise causing increasing bondage. If the outward-wandering mind is turned
inwards to stay in its natural state, know that one will not undergo any suffering in the
world.
19. nātrakinchidbahirnāntah na madhyam nāpyadhah kvachit |
sarvākāram nirākāram svasamvedyam virājate ||
Unite with that one totality which is all-pervasive, which has no inside or outside, which
is bereft of all (concept of) directions such as above, below and in between,. which
assumes all the forms in creation and yet is itself formless, which can be known only by
itself, and which is self-luminous.
20. yadyadālokya yo jantuh kurute karma sanchayam |
tadgatirjāyate yasmānnirālokam tu chintayeti ||
People perform their actions having their own aims in mind, and they accordingly reap
the consequences of their actions by attaining those aims. Therefore do not engage in
such actions, which are not free from flaws (leading to bondage). Turn the attention
completely away from external objects and concentrate only upon that (the Self) which
cannot be seen.
21. heturnāsti phalam nāsti nāsti karma svabhāvatah |
asadbhootamidam sarvam nāsti loko na laukikah ||
 In our natural state, actions, cause and result of such actions, and all the various other
theories propounded (in the scriptures) do not exist. In fact, even the diverse world
does not exist. As such, even the worldly individual who is attached to (the various
attractions of) the world is also non-existent.
22. nirālambamidam sarvam nirālambaprakāsitam |
nirālambamidam kritvā nirālambo bhavishyati ||
This entire universe is nothing but the niralamba (the reality which exists without any
support). Further, it shines being illumined by the nirālamba. The yogi (with his mind
turned inward) merges with this whole, one with it by making every object in this world
one with it. Know this.
23. vyomākāram mahāsoonyam vyāpakam yo na bhāvayet |
samsāree sa bhavelloke beejakosakrimiryatha ||
If any person does not meditate on this all-pervading void, which is the space of
consciousness (chitākasa), he will be a samsāri (a worldly attached individual) for ever
in bondage to worldly attachments, like the silk-worm in its self-made cocoon.
Understand this.
24. sarvayonishu sarvasya mahatklesam punah punah |
sarvaklesam parityaktum mahāsoonyam vichintayet ||
All living beings, of whatever genus, undergo great misery over and over again. Hear
me. In order to avert all this suffering and sorrow, meditate on the great void constantly
without any break.
25. jnānotpatti nimittam tu kriyā charyāh prakeertitāh |
yogam sālambanam tyaktvā nishprapancham vichintayet ||
Good actions and good conduct have been prescribed oaly to guide the seeker
towards the path of acquiring knowledge. Therefore giving up even sGlamba yoga in
which an object (such as a mantra or a form of God) is meditated upon in the mind,
stay steadfast in your real state (sahaja swaroopa), where the outside world is not
perceived.
26. patalachchaktiparyantam sarvametadabheepsitam |
bhagnam yaih soonyamastrena tesmritah soonyavedinah ||
One who can destroy all the tattvas (principles) from pātālaloka (the nethermost world)
to Sakii (one of the highest tattvas), which are all interdependent, by the arrow of
soonya bhāva is a man of great valour. He has attained supreme wisdom which is
beyond matter.
27. vishayelolupam. chittam markatādapi chanchalam | sarvasoonyapade sthitvā tato
nirvānameshyati ||
The mind, hankering after things of the world, is more restless than a monkey. If one
controls it from wandering after external things and holds it in the void of non-matter
one will attain liberation directly.
28. sarvatattvādasambhinnam dehādbhinnam tathaiva cha |
ahamasmeetyasambhinnam chaitanyam sarvatomukham ||
The full consciousness (purna chit) which is not other than the true import of the word
'I', being non-different in all the principles (tattvas).and being other than the sense ‘I am
the body’, is the all-pervading reality.
29. ākāsamivasarvam tu sa bāhyābhyantaram priye |
parānandamaroopantu pasyannānandabhāgbhavet ||
This complete wholeness pervades inside and outside all creations like ether, merging
with them, and is itself formless. Dear! those who are submerged in this supreme bliss
become that supreme bliss themselves. See how wonderful! .
30. nirindhano yatha vahnih svayameva prasāamyati |
grāhyābhāvānmanastadvat svayameva praleeyate ||
The expanding mind will attain peace, becoming still of its own accord, if it is deprived
of something to hold on, just as fire gets extinguished gradually if not fed with fuel.
31. mohikā moorchikā māyā svapnascheti chaturvidham |
sushuptirjāgratischaiva sarvametatparityajet ||
‘You must realise that the four states of infatuation, delusion, swoon (due to shock) and
dreaming, as also sleeping and. waking, are all to be dispelled.
32. dehātsookshmagatātprānāt chittādbuddherahankriteh |
sarvasmādbhinna evāyam chintayanlabhate chitim ||
If one meditates that the one Consciousness (chit) is different from the prāna (life-
force), which has subtly attached itself to this gross body, from the mind, from the
intellect and from the ego, one will become established in that consciousness.
33. sadābhibhooyatechittam nidrayāsmaranādinā |
bodhayitvā prayatnena kuryātsvastham punah punah ||
 Due to sleep and due to thoughts the mind always loses its sharpness, its foolishness
increases, and it goes to ruin. Awakening this mind with effort, and without allowing it to
wander, establish it in the state of Self. Persevere in this effort by fixing the mind again
and again in its natural state.
34. yadāsthiram bhavechchittam naiva chālyam kathanchana |
na kinchichchintayettatra sthiramevatu kārayet ||
When once the mind becomes steady, it should not be disturbed in any way. There is
no need to think even in the least of anything else, entertaining any doubts. Fixing the
mind firmly in that state (of self-awareness), keep it still.
35. āsrāyālambanam chittam tadvatkuryannirāsrayam |
chanchalam nischalam kritvā nischalam na tu chālayet ||
Make the mind, which always clings to some support (attaching itself to sense objects),
devoid of all such supports. Making the mind, which is restless in clinging to external
supports, motionless, do not disturb that tranquillity even a little.
36. sarvabhootalayejāte yadvadvyomasunirmalam |
tadvadroopam svakam dhyāyet vyāptam chaiva sunirmalam ||
Meditate on the peerless Self which pervades all the various forms, yet remains without
any blemish (being unaffected by them), just as ether, pervading all the creations made
up of the five elements, remains unsullied at the time of their dissolution.
37. tadeva janmasāphalyam pāndityamidamevahi |
chaladvāyusamam chittam nischalamdhriyatehi yatr ||
When one adopts the practice (Sādhana) by means of which one’s mind, which is
restless like the wind, is made still perpetually, then the purpose of taking birth as a
human being is fulfilled. That is also the mark of a true scholar.
38. naivordhvam dhārayechchittam na madhyam nāpyadhah kvachit |
antarbhāvavinirmuktam sadākuryānnirāsrayam ||
Do not practise meditation by fixing the mind on the six ādhāra chakras, the ones that
are up or down or in the middle, or anywhere else. Giving up all such meditations,
make the mind always devoid of any support (either inside or outside).
39. nidrāyām bodhayechchittam vikshiptam samayetpunah |
paksadvaya parityāgo samprāpte naivachālayet ||
If the mind falls asleep, awaken it. Then if it starts wandering, make it quiet. If you
reach the state where there is neither sleep nor movement of mind, stay still in that, the
natural (real) state.
40. nirāsrayam sadāchittam sarvālambanavarjitam |
manovasthā vinirmuktam vijneyam muktilakshanam ||
The state in which the mind is bereft of any support to cling to, ever faultless and pure,
and devoid of worldly attachments, is the nature of liberation attained through
knowledge. Keep this firmly in mind.
41. sarvālambanasoonyam cha dhārayitvā manohridi |
yatgnānam jāyate spashtam tadabhyāsaparo bhavetr ||
Dispelling all attachments completely, and fixing that mind in the heart firmly, persist in
your practice always in order to strengthen the awareness, which then shines forth with
great effulgence and clarity.
42. ye dhyāyanti param soonyam bhavantyabhyāsa tatparāh te yānti paramam sthānam
janma mrityu vivarjitam ||
Know. that whoever meditates on that supreme void, and becomes established in it by
virtue of constant practice, will definitely attain the great state which is beyond birth and
death.
43. devadevyastatha chanye dharma’dharmocha tatphalam |
asrayasrayi vijnanam samsarasya cha bandhanam ||
Gods and goddesses, merits and demerits and their fruits which are likewise anya
(other than oneself), objects of attachments and the knowledge of those objects — all
these will lead one to bondage in mighty samsara.
44. āsryodvandvamityuktam dvandvatyāgātparodayah |
jJeevanmuktastadā yogee dehatyāgādvimuchyate ||
All objects of attachments are said to be pairs of opposites (happiness and misery,
good and bad, profit and loss, victory and defeat, and so on). When one rises above
those pairs of opposites, one realises the Supreme. Such a yogi is a jivanmukta,
liberated from bondage. On discarding the body, he becomes a videhamukta.
45. vairāgyena vapustyāgo naiva kāryo maneeshinā |
ārambhatah kriyānāse svayameva vipatsyate ||
 A wise man should not give up the body out of aversion to it. Know that when once
prarabdha karma (result of accumulated actions) which was responsible for the
creation of the body ceases, the bodily burden will automatically fall off.
46. hritsarojehyaham roopā ya chitirnirmalā’chalā |
ahankāra parityāgāt sa chitirmokshadāyino ||
The consciousness which shines as ‘I’ in the Heart-lotus is pure (flawless) and perfectly
steady (without a trace of movement). By destroying the ego, which rises (from that
consciousness), that consciousness itself bestows the supreme joy of liberation. Be
sure about it.
47. sarvopdāhi vinirmuktam chidroopam yannirantaram |
tachchivohamiti dhāytāv āsarvsāaktim vivarjayet ||
With great devotion meditating constantly that "I am that Siva the form of the one
consciousness that is always unsullied by any adjunct” dispel all your attachments.
48. desajātyādi sambandhan varnisramasamanvitan |
bhāvānetānparityajya svabhāvam bhāvayetsadā ||
Giving up all notions about country, caste, blemishless community, āshrama (status as
bachelor, family man, ascetic or one who has renounced the world) and associated
matters, hold on to and practise always meditation upon the Self, your own natural
state.
49. 49. ahameko namekaschit nahamanyasya kasyachit |
na tam. pasyāmi yasyāham tam na pasyāmi yo mama ||
I alone am. No one belongs to me; nor do I. belong to anyone else. I can see no one
who call me his; neither can I see anyone who is mine. I am all alone.
50. ahameva parambrahma jagannātho’hameesvarah iti syānnischito muktah baddhah
syādanyathā pumān
Know that the person who experiences the firm conviction “I am the Supreme
Brahman! I am the Master and Lord of the Universe!” is the real mukta (one who has
attained liberation), and that the one following conflicting paths is in bondage.
51. asareeram yadātmānam pasyati jnānachakshushā |
tadā bhavati sāntātmā sarvato vigatasprihah ||
The day one is able to see oneself with his inner eye as not the body, all his desires
vanish, and he experiences perfect peace.
52. yo’sau sarveshu sāstreshu. pathyate hyaja eesvarah |
akāyo nirgunohyātmā so’hamasmi na samsayah ||
He who is described in the scriptures as the unborn and Lord, I am He, the ātman
(self), who is for ever without form or qualities. There is absolutely no doubt about it.
53. vijnāptimātrohi sadāvisuddhah sarvatrayasmātsatatam vimuktah |
nādeyaheyohyahamapratarkyah tasmāsadā brahmamayo-visokah ||
I am pure awareness, immaculate, perfectly liberated; and forever present everywhere.
I am indeterminable. No one can grasp me or leave me. I am free from sorrow. I am
always brahma-mayam (of the nature of Brahman).
54. āmastakam pādatalāvasānam sāntarbahischarmapatāvāsanam |
tatkritsnamevā’mritarocopamanyat chidroopamātmānamananya siddham ||
I am the Self which is consciousness, absolute completeness, deathless and self-
established, and which is other than this insentient body limited between the top of the
head and the sole of the foot, and which, beginning with the antahkaranas (the inner
instruments such as mind and intellect), is bounded by the covering of the skin.
55. eesho'hamevāsya charācharasya pitā cha mātā cha pitāmahascha |
dhyānam samāsthāya padam chaturtham dhyyāanti māmeva vimuktikāmāh ||
Thinking, “I am the Lord of all creations, moving or stationary, I remain as father,
mother and father’s father for the universe”, aspirants for mukti contemplate with
concentration and ardour only upon Me, who am that great Turiya state (the
substratum of the waking, dream and sleep states).
56. brahmādibhirdeva manushya nāgaih gandharva yakshāpsarasānganaischa |
yajnairanekairahamevapoogjyo māmeva sarve pratipoojayanti ||
I am the one who is worshipped through sacrifices and penances by all celestial beings
beginning with Brahma (the creator), the heavenly damsels who are themselves sought
after, humans, yakshas, gandharvas, nagas, and other groups of superhuman beings,
and also by many others. Know that “everyone worships only Me.
57. tapobhirugrairvividhaischadānaih māmeva sarve pratipoojayanti |
bhootāni chāham sthira jangamani yāvanti chānyānyahamevatāni ||
By many kinds of rare charities and austerities, everyone worships only Me. Know that
this vast creation, moving and stationary, and all objects, are nothing but Me, the
Infinite One.
58. na sthoolasookshmo na cha soonyaroopo jnānaikaroopo jagadekabandhuh |
nirantaro nirmala eesvaro’ham svapnādyavastāachyuta nishprapanchah ||
I am not the gross body, nor am I the subtle body. I am also not the causal body. I am
the kinsman of the universe. I am the One who is of the nature of transcendental
knowledge. I am moreover the eternal One, the Lord, the taintless One, the One who is
devoid of the state of (waking, dream and sleep), the One who is devoid of the
universe.
59. anādivijnānamajam purānam guhāsayam nishkalamaprapancham |
niranjanam nishpratimam nireeham adrisyamagrāhyamachintyaroopam ||
The beginningless Consciousness is unborn, whole and, residing for ever in its natural
home of the Heart-cave, is without form, world or impurity. It is beyond comparison and
completely unattached. It cannot be comprehended by the mind nor can it be seen or
felt by the senses.
60. sanātanam brahmanirantaram yat padepade so’hamiti prapasyet |
yo bhāvatastishthati nishprakampyah sa brahma bhooto’mritatāmupaiti ||
Repeatedly see thus: “I am He, the eternal, omnipresent Reality which is Brahman.”
Meditating thus for a long time, whoever abides imperturbably will become the
Supreme Brahman, thereby attaining immortality.
61. jnānamevam varāarohe kathitam mokshasiddhaye |
ācharam kathyamānam tu sāmpratam srunutanmayā ||
Having thus explained the nature of knowledge to enable everyone to attain liberation,
which is always available, I shall now proceed to. describe the conduct to be adopted
by seekers. Noble Lady, listen to them calmly.
62. na snānam na japah poojā na homo naiva sādhanam |
agnikāryādi kāryam cha naitasyāsti mahesvari ||
O Queen among women, know that bathing in holy waters, repeating holy names or
words (mantras), performing daily’ homa (sacred offering in specially prepared fire),
worship, other oblations in lustrous fire, or any other means (sadhana) to be followed
after great study, are never required for him (the earnest aspirant seeking liberation).
63. niyamo’pi na tasyāsti kshetra peethe cha sevanam |
nārchanam pitrikāryādi teerthayātrā vratāni cha ||
Niyamas (strict rules of conduct such as what to eat, when to eat, how to eat, what to
wear, where to sit and so on), worship of deities in sacred piaces, namarchanas
(worship of deities by reciting sacred names), pitru-karmas (oblations etc., carried out
for the sake of forefathers to help them reach a high state), pilgrimage to holy places
which have come forth on earth, and observance of great vows, are all not for him (the
earnest aspirant), if considered deeply.
64. dharma’dharma phalam nāsti na tithirlaukikeekriyā |
santyajetsarvakarmāni lokāchāraāsca sarvasah ||
He does not reap the fruit of actions, good or bad. Important dates and special
observances zealously followed by: the world are not for him. Give up all actions and
all kinds of worldly codes of conduct.
65. samaycāhrāa nihseshan krityajtāam tu bandhanam |
sankalpam cha. vikalpam cha ye chnāye kuladharmikāh ||
Renounce completely ali religious edicts and disciplines. Since all kinds of action result
in bondage, give up all action- plans, mental conflicts and attachment to one’s caste
duties.
66. siddhischa vividhākārā pātālādi rasāyanam |
pratyakshenahalabdhvā’pi naiva grihneeta sādhakah ||
Even if the aspirant acquires many kinds of supernatural powers and magical powers
such as visualising what is buried underneath the earth, and can demonstrate them
before the world, he should give up mental attachment to them.
67. sarvetepasubandhāsyuh adhomārgapradāyakāh |
etairnāsti parāmuktih chidroopam vyāpakam vinā ||
All these (powers) are only bondages to the individual soul. Further they drag one to
follow a low path. The supreme joy of liberation does not lie in any of them, but only in
the Infinite Consciousness.
68. yenakena viseshena sarvāvastho’pi yogadhrit |
kshetrapeethe cha sandehiāt varjayedyadikautukam ||
One must engage unfailingly in yoga (the practice of Self-abidance) in all conditions,
without allowing any special event to affect one adversely. If, due to doubts, delusion
arises in the form of attraction to worship in holy places and temples (on account of
past practices and vasanas), reject it immediately.
69. krimikeetapatangāmscha tathā devi vanaspatim |
na nāsayedbudhojeevān paramārthamatiryatah ||
Listen to me, Lady! Know that only the wise man who never does anything which leads
to the destruction of any form of life, such as insects, worms, birds or plants, is a
person who is seeking true knowledge.
70. na moolotpātanam kuryāt patrachchedam vivarjayet |
bhootapeedām na kurveeta pushpānām cha nikrintanam ||
He (the-true aspirant) should not pull out tender roots (of fragrant plants, which is often
done for worship); he should not even pluck the leaves; he should not harm any living
thing out of anger; he should not heartlessly pluck even the flowers.
71. svayam patita pushpaistu kartavyam sivapoojanam |
māranochchātanadeeni vidveshastambhane tathā ||
He should worship Lord Siva using only flowers. that have fallen naturally. He should
not indulge in vile practices such. as mdGrana (causing destruction through the use of
certain mantras), uchchadtana (driving one out with the force of mantras), vidveshana
(causing mutual hatred between friends), and the well-known stambhana (freezing
one’s capabilities).
72. jvarabhootagrahāvesavasyākarshanamohanam |
na kuryāt kshudra karmāni kāshthapāshāna. poojanam ti
He should not indulge in vile practices causing fever, putting into action evil spirits,
causing agitation, wrongly taking control of others, attracting and infatuating others,
and so on. Abandon the worship of stones, wooden’ objects and similar articles.
73. na mudrascha makham dattva kshetrapeethe cha devate |
kritakān vāsanāmstyaktvā vyāpakam bodhamāsrayet ||
Having relinquished the great: mudras which are adopted in order to fix the mind on the
devatas (deities) residing in — holy places and temples, and the associated sacrifices,
get rid of the vasanas also which may have accumulated. on account of such practices
in the past, and cling only to the Self, the all-pervading real Consciousness.
74. samatāveetargāatvam samatvamsukhaduhkhayoh |
samo’mitre cha mitre cha samoloshthe cha kānchane ||
Maintain a neutral attitude towards all things; do not get infatuated with anything;
maintain equanimity whether in happiness or suffering; be the same to friends and
enemies; treat alike a broken piece of mud pot and a piece of gold.
75. abhilsāho na kartavya indriyrāthe kadcāhana |
ātmrāamo bhavedyogee nirmamo vigatasprihah ||
Know that a flawless yogi is one who does not ever allow himself to be swayed by
desire for the pleasures of the senses, who frees himself at heart from mamakara
(treating things as ‘mine’), who has a steadfast mind, who is free from desires and fear,
and who always revels in the Self.
76. samanindiā prasamsascha sarvabhootasamastathā |
samadrishtistu. kartavyā yathātmani tathāpare ||
Being unaffected by either praise or slander, treating alike all creatures, he should
always unfailingly maintain an equality of vision (sama drishti), considering all peiag
beings in the world as himself.
77. vivādam lokagoshtheencha kalahāmscha vivarjayet |
sāstragoshtheennakurveeta kubhāshita subhāshitān ||
Avoid unnecessary arguments and worldly associations. Do not create
misunderstanding among others. Do not join religious bodies well versed in many
scriptures (sastras). Give up both, words of abuse and words of praise.
78. eershyām paisunya dambhou cha rāgam mātsaryameva cha |
kāmakrodhou bhayam sokam tyajetsarvamsanaih sanaih ||
Gradually and completely get rid of jealousy, slander, pomp, passion, consequent
hatred, desire, anger, fear and sorrow.
79. sarvadvandvavinirmuktah santatam janavarjitah |
anenaiva sareerena sarvajnah samprakiāsate ||
If a man is free from all pairs of opposites and always lives in solitude (established in
himself alone), he gains perfect wisdom even while in the present body and shines
forth with great effulgence.
80. jnānenaiva hi mokshah syāt bhavet siddhi nirarthakā |
tathā’pi bhogamichchanti sidhdhimichchanti sādhakāh ||
Liberation is attained only by knowledge (jnana). By other means of powers (siddhis)
such a fruit is unattainable. However, aspirants become enchanted with blemishful
worldly enjoyments and thaumaturgic powers (siddhis) and go after them with desire.
81. animādigunāvaptirjāyatām vā na jyāatmā |
tathā‘pi muchyate dehee patim vijnāya nirmalam ||
Know that the pure flawless person will experience that blemishless Lord (the Supreme
Brahman) and. positively attain Liberation whether he gets attended by the
supernatural powers or not.
82. panchabhoottāmakodehah sivastatraiva tishthati |
sivdāyavaniparyantam loko’yam sankartāmakah ||
The body is a form constituted of the five elements (earth, water, fire, air and ether).
The one all-pervading Siva is also nicely seated there. Hence the entire universe, right
from the indivisible all-pervading Sivam (the highest and most abstract tattva or
principle) to this world, is the form of Sankara.
83. eedrisam jnāninam drishtvā poojayanti cha ye narāh |
gandham pushpam phalam dhoopam snānam vastram cha bhojanam |
nivedayanti ye kechit vāngmanah kāya karmabhih ||
Earnest seekers who see the enlightened one and worship him with all the three
instruments (mind, speech and body) in unison, offering him with heart-melting love,
sweet-smelling sandal-paste, fruits, flowers, incense, good water to bathe, clothes and
food, will thus attain liberation.
84. tathaiva devi muchyante muktimārgābhikānkshinah |
stuti nindākarāstasya punyam pāpamavāpnuyuh ||
My dearest, they know that those who worship that jnani reap the fruit of his righteous
deeds and those who slander him reap the fruits of his sins.
85. yatjniānācharanam prishtam tatsarvam kathinam mayā |
kālajnānam varārohe kimanyachchrotumichchasi ||
I have revealed the truth about knowledge and the conduct pertaining thereto, as you
have asked. This entire path is indeed kalottara jnana (the knowledge to be revealed at
the final stage of maturity). Tell me, O Lady, if you want to ask anything more.