Chapter 23 of 43 · Rudra Samhita - Sati Khanda · Overall chapter 75 of 464
Power of Bhakti
Content after her long years of married sport, Sati asks Shiva directly how ordinary beings can cross over samsara. Shiva answers with the classic teaching on bhakti - its nine aspects (shravana, kirtana, smarana, pada-sevana, archana, vandana, dasya, sakhya, atma-nivedana) - declaring it the surest path, especially in kali yuga, superior even to jnana alone.
Brahma said
Sati played with Shankara like this. She grew content and detachment came. One day Devi Sati approached Shiva in private, bowed devotedly with joined hands raised and, as he was well pleased, spoke humbly.
Sati said
Divine Mahadeva, ocean of compassion, saviour of the distressed, great yogi, show me compassion. You are the lord, the supreme Purusha, beyond sattva, rajas and tamas, nirguna and saguna, the indifferent witness, the great lord. I am blessed that, born a woman, I became your beloved and played with you. Hara, when I was born, out of your affection for your devotees you became my husband. Protector, I spent many years in supreme play with you. Mahesha, I am content and my mind has turned from it. Devesha, I want to know the supreme tattva that gives happiness, by which living beings easily cross the miseries of samsara. How do those addicted to material objects reach the supreme goal? How can they cross samsara? Please show me compassion and tell me that principle.
Brahma said
Full of devotion, Sati asked Shankara this. Maheshani is the original Shakti, and she did it only to save the living. Shiva's mind is turned to yoga and he is indifferent; by his own wish he took a form and became her husband. Hearing her he was very happy and replied.
Shiva said
Devi Dakshayani, Maheshvari, I will tell you the supreme tattva by which a person is freed. Know that it is vijnana: the intellect is purified and nothing else is remembered but "I am the brahman." Beloved, this knowledge is very hard to get. "I am directly the constant brahman and nothing is higher than this": that sentiment is rare in the three worlds, and can be gained only through bhakti toward me, which gives objects of pleasure and liberation. Bhakti is easily gained by my favour and is said to be of nine kinds. There is no difference between bhakti and jnana, and one who follows bhakti always finds happiness. Sati, in one who opposes bhakti there is no vijnana. By the power of bhakti I go, without doubt, even to the homes of the lowly and those without proper jati. Bhakti is said to be of two kinds, saguna and nirguna, following the rules and natural; also superior and inferior; and by whether it is continuous or intermittent, again two. Of these, continuous bhakti is said to have six kinds, and the learned also distinguish prescribed from unprescribed. So there are many kinds, described elsewhere. As the sages describe, know that it has nine aspects, which I will tell you. Listen lovingly, Daksha's daughter. The learned know the nine as constant hearing, chanting, remembering, tending, serving, worshipping, prostrating, friendly conduct and surrender. Their sub-divisions are of many types. Hear the separate marks of each. When a devotee offers me his mind, that gives bhakti and liberation. Sitting always in a steady posture, honouring and drinking in my account so that it gladdens his body and limbs: that is hearing. Seeing my origin and deeds in the heart and lovingly reciting them: chanting. Constantly seeing me pervading everything, everywhere, giving the worlds freedom from fear: remembering. Serving me at sunrise in thought, word and deed: tending. Using all the senses to serve me at all times, enjoying the beloved amrita in the heart: serving. Behaving as my servant according to one's fortune, offering padya and the other sixteen upacharas to the paramatman: worshipping. Speaking the mantras, moving gradually to meditation in the mind, and lying prone on the ground: prostrating. The belief "whatever Ishvara does to me, good or bad, is always for my welfare": the sign of friendly conduct. Lovingly giving up the body and everything else and keeping nothing for oneself: surrender. These nine aspects give bhakti to me, objects of pleasure and liberation; they produce jnana and are very dear to me. There are said to be many sub-divisions; tending a bilva tree is counted as one. These aspects and sub-divisions are best of all, leading to jnana and detachment; one shines because it leads to liberation; the fruits of all tasks are always gained. I love such a devotee as I love you. One who holds me constantly in the heart is very dear to me. No path in the three worlds brings as much happiness as bhakti. Deveshi, among the four yugas this is especially so in kali yuga, where jnana and detachment have become old men, joyless; they have aged because no one is born who takes them up. In kali yuga, and indeed in all yugas, bhakti directly gives fruit. Without doubt I am always subject to its power. If a man on earth has bhakti toward me I always help him, and punish any enemy who obstructs him. Devi, I protect my own. For a devotee's sake I was enraged and burned Kala with the fire from my eyes. In ancient times, for devotees, I defeated Ravi: I became very angry, took up my trident and conquered him. For a devotee's sake I became angry and abandoned Ravana and his followers, showing him no favour. For a devotee's sake, when Vyasa was seized by a wicked mind, I grew angry and had Nandi strike him with a rod and expel him from Kashi. Deveshi, why say more? I am always under my devotees' control, and certainly under the control of a man who acts so.
Brahma said
Sati heard of the greatness of bhakti, was delighted and bowed happily to Shiva. Full of devotion she asked again about the sub-divisions of bhakti, as described in the sacred texts, which please the worlds and lead to the salvation of living beings. In particular she asked about the greatness of yantra, mantra, the sacred texts and many other aspects of dharma that lead to salvation. Shankara was pleased by her question, and gladly described everything about the salvation of living beings. Maheshvara, the supreme divinity, spoke of the greatness of yantras as the sacred texts describe them, and of their five parts. He told her Itihasa accounts and the greatness of devotees, the dharma of varnas and ashramas and of men, the dharma of sons and wives, and the eternal dharma of varnas and ashramas. He told her the texts of medicine and of astronomy, both of which bring happiness to living beings, and many supreme texts of astrology. Showing compassion, Mahesha described the truth of all these. Sati and Shiva know everything; this was done for the welfare of the three worlds. For their sake they took bodies with virtuous qualities and played in many ways at Kailasa, in the Himalayas and other places. In truth they are forms of the supreme brahman.
Retold in our own words from Bibek Debroy's English translation of the Shiva Purana (Penguin Classics). Names, numbers and the order of events follow the source.