Linga Purana — Chapter 8
LiP 8.1
संक्षेपतः प्रवक्ष्यामि योगस्थानानि साम्प्रतम् कल्पितानि शिवेनैव हिताय जगतां द्विजाः
saṃkṣepataḥ pravakṣyāmi yogasthānāni sāmpratam kalpitāni śivenaiva hitāya jagatāṃ dvijāḥ
Now I shall declare in brief the seats of yoga, which were devised by Śiva himself for the welfare of the worlds, O twice-born ones.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.2
गलादधो वितस्त्या यन् नाभेरुपरि चोत्तमम् योगस्थानमधो नाभेर् आवर्तं मध्यमं भ्रुवोः
galādadho vitastyā yan nābherupari cottamam yogasthānamadho nābher āvartaṃ madhyamaṃ bhruvoḥ
That which is a span below the throat and above the navel is the highest seat of yoga; below the navel is the lowest, and the whirl (āvarta) between the brows is the middle one.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.3
सर्वार्थज्ञाननिष्पत्तिर् आत्मनो योग उच्यते एकाग्रता भवेच्चैव सर्वदा तत्प्रसादतः
sarvārthajñānaniṣpattir ātmano yoga ucyate ekāgratā bhaveccaiva sarvadā tatprasādataḥ
The accomplishment of the knowledge of all things is said to be the yoga of the self; and by its grace one-pointedness comes to be at all times.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.4
प्रसादस्य स्वरूपं यत् स्वसंवेद्यं द्विजोत्तमाः वक्तुं न शक्यं ब्रह्माद्यैः क्रमशो जायते नृणाम्
prasādasya svarūpaṃ yat svasaṃvedyaṃ dvijottamāḥ vaktuṃ na śakyaṃ brahmādyaiḥ kramaśo jāyate nṛṇām
The very nature of that grace, O best of the twice-born, is to be known by oneself alone; it cannot be told even by Brahmā and the rest; it arises in men by stages.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.5
योगशब्देन निर्वाणं माहेशं पदमुच्यते तस्य हेतुरृषेर्ज्ञानं ज्ञानं तस्य प्रसादतः
yogaśabdena nirvāṇaṃ māheśaṃ padamucyate tasya heturṛṣerjñānaṃ jñānaṃ tasya prasādataḥ
By the word 'yoga' is meant nirvāṇa, the state of Maheśa; its cause is the knowledge of the seer, and that knowledge (comes) from his grace.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.6
ज्ञानेन निर्दहेत्पापं निरुध्य विषयान् सदा निरुद्धेन्द्रियवृत्तेस्तु योगसिद्धिर्भविष्यति
jñānena nirdahetpāpaṃ nirudhya viṣayān sadā niruddhendriyavṛttestu yogasiddhirbhaviṣyati
By knowledge one should burn away sin, always restraining the objects of sense; and for one whose activity of the senses is restrained, success in yoga will come about.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.7
योगो निरोधो वृत्तेषु चित्तस्य द्विजसत्तमाः साधनान्यष्टधा चास्य कथितानीह सिद्धये
yogo nirodho vṛtteṣu cittasya dvijasattamāḥ sādhanānyaṣṭadhā cāsya kathitānīha siddhaye
Yoga is the restraint of the activities of the mind, O best of the twice-born; and eight means of it are here declared for its accomplishment.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.8
यमस्तु प्रथमः प्रोक्तो द्वितीयो नियमस् तथा तृतीयमासनं प्रोक्तं प्राणायामस्ततः परम्
yamastu prathamaḥ prokto dvitīyo niyamas tathā tṛtīyamāsanaṃ proktaṃ prāṇāyāmastataḥ param
Restraint (yama) is declared the first, and the second is observance (niyama); the third is said to be posture, and after that comes breath-control.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.9
प्रत्याहारं पञ्चमो वै धारणा च ततः परा ध्यानं सप्तममित्युक्तं समाधिस्त्वष्टमः स्मृतः
pratyāhāraṃ pañcamo vai dhāraṇā ca tataḥ parā dhyānaṃ saptamamityuktaṃ samādhistvaṣṭamaḥ smṛtaḥ
Withdrawal (of the senses) is indeed the fifth, and after that comes concentration; meditation is said to be the seventh, and absorption (samādhi) is reckoned the eighth.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.10
तपस्युपरमश्चैव यम इत्यभिधीयते अहिंसा प्रथमो हेतुर् यमस्य यमिनां वराः
tapasyuparamaścaiva yama ityabhidhīyate ahiṃsā prathamo hetur yamasya yamināṃ varāḥ
And cessation in the course of ascetic discipline is called yama; non-injury is the first ground of yama, O best of the self-restrained.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.11
सत्यमस्तेयमपरं ब्रह्मचर्यापरिग्रहौ नियमस्यापि वै मूलं यम एव न संशयः
satyamasteyamaparaṃ brahmacaryāparigrahau niyamasyāpi vai mūlaṃ yama eva na saṃśayaḥ
Truthfulness, non-stealing, chastity and non-acquisitiveness are the rest; and yama is indeed the root of niyama too—there is no doubt.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.12
आत्मवत् सर्वभूतानां हितायैव प्रवर्तनम् अहिंसैषा समाख्याता या चात्मज्ञानसिद्धिदा
ātmavat sarvabhūtānāṃ hitāyaiva pravartanam ahiṃsaiṣā samākhyātā yā cātmajñānasiddhidā
Acting solely for the welfare of all beings as (one acts) for oneself: this is declared to be non-injury, which bestows the attainment of knowledge of the self.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.13
दृष्टं श्रुतं चानुमितं स्वानुभूतं यथार्थतः कथनं सत्यमित्युक्तं परपीडाविवर्जितम्
dṛṣṭaṃ śrutaṃ cānumitaṃ svānubhūtaṃ yathārthataḥ kathanaṃ satyamityuktaṃ parapīḍāvivarjitam
The telling, in accordance with the fact, of what has been seen, heard, inferred, or personally experienced is called truth—(when it is) free of harm to others.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.14
नाश्लीलं कीर्तयेदेवं ब्राह्मणानामिति श्रुतिः परदोषान् परिज्ञाय न वदेदिति चापरम्
nāślīlaṃ kīrtayedevaṃ brāhmaṇānāmiti śrutiḥ paradoṣān parijñāya na vadediti cāparam
"One should thus not utter what is indecent"—such is the scriptural word of the brahmins; and another (rule is): "having come to know the faults of others, one should not speak (of them)."
AI translation rendered from the Sanskrit, not a published edition
LiP 8.15
अनादानं परस्वानाम् आपद्यपि विचारतः मनसा कर्मणा वाचा तदस्तेयं समासतः
anādānaṃ parasvānām āpadyapi vicārataḥ manasā karmaṇā vācā tadasteyaṃ samāsataḥ
Not taking what belongs to another, even in distress, deliberately, by mind, by act, or by speech—that, in brief, is non-stealing.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.16
मैथुनस्याप्रवृत्तिर्हि मनोवाक्कायकर्मणा ब्रह्मचर्यमिति प्रोक्तं यतीनां ब्रह्मचारिणाम्
maithunasyāpravṛttirhi manovākkāyakarmaṇā brahmacaryamiti proktaṃ yatīnāṃ brahmacāriṇām
Indeed, non-engagement in sexual intercourse by act of mind, speech and body is called chastity, (the chastity) of ascetics and of celibate students.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.17
इह वैखानसानां च विदाराणां विशेषतः सदाराणां गृहस्थानं तथैव च वदामि वः
iha vaikhānasānāṃ ca vidārāṇāṃ viśeṣataḥ sadārāṇāṃ gṛhasthānaṃ tathaiva ca vadāmi vaḥ
And here I shall tell you, in particular, (the rule) for forest-dwellers, for those without wives, and likewise for householders who have wives.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.18
स्वदारे विधिवत्कृत्वा निवृत्तिश्चान्यतः सदा मनसा कर्मणा वाचा ब्रह्मचर्यमिति स्मृतम्
svadāre vidhivatkṛtvā nivṛttiścānyataḥ sadā manasā karmaṇā vācā brahmacaryamiti smṛtam
Approaching one's own wife according to the rule, and constant abstention from any other, by mind, by act, and by speech—that is reckoned chastity.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.19
मेध्या स्वनारी सम्भोगं कृत्वा स्नानं समाचरेत् एवं गृहस्थो युक्तात्मा ब्रह्मचारी न संशयः
medhyā svanārī sambhogaṃ kṛtvā snānaṃ samācaret evaṃ gṛhastho yuktātmā brahmacārī na saṃśayaḥ
When his own wife is pure, having had intercourse he should perform a bath; thus the householder, self-controlled, is a celibate—there is no doubt.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.20
अहिंसाप्येवमेवैषा द्विजगुर्वग्निपूजने विधिना यादृशी हिंसा सा त्वहिंसा इति स्मृता
ahiṃsāpyevamevaiṣā dvijagurvagnipūjane vidhinā yādṛśī hiṃsā sā tvahiṃsā iti smṛtā
And non-injury too is just so: in the worship of brahmins, of the guru, and of the fire, whatever injury (is done) according to the rule, that is reckoned as non-injury.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.21
स्त्रियः सदा परित्याज्याः सङ्गं नैव च कारयेत् कुणपेषु यथा चित्तं तथा कुर्याद्विचक्षणः
striyaḥ sadā parityājyāḥ saṅgaṃ naiva ca kārayet kuṇapeṣu yathā cittaṃ tathā kuryādvicakṣaṇaḥ
Women are always to be given up, and one should not form attachment (to them); as one's mind (is) toward corpses, so should the discerning man make it.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.22
विण्मूत्रोत्सर्गकालेषु बहिर्भूमौ यथा मतिः तथा कार्या रतौ चापि स्वदारे चान्यतः कुतः
viṇmūtrotsargakāleṣu bahirbhūmau yathā matiḥ tathā kāryā ratau cāpi svadāre cānyataḥ kutaḥ
As the attitude is at the times of voiding excrement and urine on the ground outside, so should it be made in sexual pleasure also, even with one's own wife—how much more (indeed, why at all) with another's?
AI translation rendered from the Sanskrit, not a published edition
LiP 8.23
अङ्गारसदृशी नारी घृतकुम्भसमः पुमान् तस्मान्नारीषु संसर्गं दूरतः परिवर्जयेत्
aṅgārasadṛśī nārī ghṛtakumbhasamaḥ pumān tasmānnārīṣu saṃsargaṃ dūrataḥ parivarjayet
Woman is like a live coal, man like a pot of ghee; therefore one should avoid contact with women from far off.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.24
भोगेन तृप्तिर्नैवास्ति विषयाणां विचारतः तस्माद्विरागः कर्तव्यो मनसा कर्मणा गिरा
bhogena tṛptirnaivāsti viṣayāṇāṃ vicārataḥ tasmādvirāgaḥ kartavyo manasā karmaṇā girā
On reflection, there is no satisfaction of the sense-objects through enjoyment; therefore dispassion should be practised by mind, by act, and by speech.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.25
न जातु कामः कामानाम् उपभोगेन शाम्यति हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते
na jātu kāmaḥ kāmānām upabhogena śāmyati haviṣā kṛṣṇavartmeva bhūya evābhivardhate
Desire for objects of desire is never stilled by enjoyment; like the black-tracked (fire) with oblations, it only grows the more.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.26
तस्मात्त्यागः सदा कार्यस् त्व् अमृतत्वाय योगिना अविरक्तो यतो मर्त्यो नानायोनिषु वर्तते
tasmāttyāgaḥ sadā kāryas tv amṛtatvāya yoginā avirakto yato martyo nānāyoniṣu vartate
Therefore renunciation should always be practised by the yogin for the sake of immortality; for the mortal who is not dispassionate revolves among manifold wombs.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.27
त्यागेनैवामृतत्वं हि श्रुतिस्मृतिविदां वराः कर्मणा प्रजया नास्ति द्रव्येण द्विजसत्तमाः
tyāgenaivāmṛtatvaṃ hi śrutismṛtividāṃ varāḥ karmaṇā prajayā nāsti dravyeṇa dvijasattamāḥ
For immortality (is won) by renunciation alone, O best of the knowers of śruti and smṛti; it does not come by rite, by offspring, or by wealth, O most excellent of the twice-born.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.28
तस्माद्विरागः कर्तव्यो मनोवाक्कायकर्मणा ऋतौ ऋतौ निवृत्तिस्तु ब्रह्मचर्यमिति स्मृतम्
tasmādvirāgaḥ kartavyo manovākkāyakarmaṇā ṛtau ṛtau nivṛttistu brahmacaryamiti smṛtam
Therefore dispassion is to be practised in act of mind, speech, and body; but abstention (from intercourse) except at the fertile season is declared to be chastity.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.29
यमाः संक्षेपतः प्रोक्ता नियमांश् च वदामि वः शौचमिज्या तपो दानं स्वाध्यायोपस्थनिग्रहः
yamāḥ saṃkṣepataḥ proktā niyamāṃś ca vadāmi vaḥ śaucamijyā tapo dānaṃ svādhyāyopasthanigrahaḥ
The restraints (yamas) have been stated in brief; now I shall tell you the observances (niyamas): purity, sacrifice, austerity, giving, recitation of one's own text, and control of the sexual organ,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.30
व्रतोपवासमौनं च स्नानं च नियमा दश नियमः स्यादनीहा च शौचं तुष्टिस्तपस् तथा
vratopavāsamaunaṃ ca snānaṃ ca niyamā daśa niyamaḥ syādanīhā ca śaucaṃ tuṣṭistapas tathā
vows, fasting, silence, and bathing — these are the ten observances. Observance would be: absence of craving, purity, contentment, austerity,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.31
जपः शिवप्रणीधानं पद्मकाद्यं तथासनम् बाह्यमाभ्यन्तरं प्रोक्तं शौचमाभ्यन्तरं वरम्
japaḥ śivapraṇīdhānaṃ padmakādyaṃ tathāsanam bāhyamābhyantaraṃ proktaṃ śaucamābhyantaraṃ varam
muttered recitation, meditative fixing on Śiva, and posture such as the lotus. Purity is said to be external and internal; the internal is the better.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.32
बाह्यशौचेन युक्तः संस् तथा चाभ्यन्तरं चरेत् आग्नेयं वारुणं ब्राह्मं कर्तव्यं शिवपूजकैः
bāhyaśaucena yuktaḥ saṃs tathā cābhyantaraṃ caret āgneyaṃ vāruṇaṃ brāhmaṃ kartavyaṃ śivapūjakaiḥ
Being furnished with external purity, one should likewise practise the internal. The fiery, the watery, and the brahma (purification) are to be performed by worshippers of Śiva.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.33
स्नानं विधानतः सम्यक् पश्चाद् आभ्यन्तरं चरेत् आ देहान्तं मृदालिप्य तीर्थतोयेषु सर्वदा
snānaṃ vidhānataḥ samyak paścād ābhyantaraṃ caret ā dehāntaṃ mṛdālipya tīrthatoyeṣu sarvadā
(Having performed) bathing properly according to the rule, afterwards one should practise the internal; smearing the whole body with earth, always in the waters of sacred fords —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.34
अवगाह्यापि मलिनो ह्य् अन्तः शौचविवर्जितः शैवला झषका मत्स्याः सत्त्वा मत्स्योपजीविनः
avagāhyāpi malino hy antaḥ śaucavivarjitaḥ śaivalā jhaṣakā matsyāḥ sattvā matsyopajīvinaḥ
for even having plunged in, one is filthy if devoid of inner purity. Water-mosses, small fish, fish, and creatures that live on fish —
AI translation rendered from the Sanskrit, not a published edition
LiP 8.35
सदावगाह्य सलिले विशुद्धाः किं द्विजोत्तमाः तस्मादाभ्यन्तरं शौचं सदा कार्यं विधानतः
sadāvagāhya salile viśuddhāḥ kiṃ dvijottamāḥ tasmādābhyantaraṃ śaucaṃ sadā kāryaṃ vidhānataḥ
being always immersed in water, are they pure, O best of the twice-born? Therefore inner purity should always be effected according to the rule.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.36
आत्मज्ञानाम्भसि स्नात्वा सकृदालिप्य भावतः सुवैराग्यमृदा शुद्धः शौचमेवं प्रकीर्तितम्
ātmajñānāmbhasi snātvā sakṛdālipya bhāvataḥ suvairāgyamṛdā śuddhaḥ śaucamevaṃ prakīrtitam
Having bathed in the water of knowledge of the self and having smeared oneself once, in earnest, with the earth of true dispassion, one is pure: thus purity has been proclaimed.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.37
शुद्धस्य सिद्धयो दृष्टा नैवाशुद्धस्य सिद्धयः न्यायेनागतया वृत्त्या संतुष्टो यस्तु सुव्रतः
śuddhasya siddhayo dṛṣṭā naivāśuddhasya siddhayaḥ nyāyenāgatayā vṛttyā saṃtuṣṭo yastu suvrataḥ
The powers (siddhis) are seen (to belong) to the pure; there are no powers for the impure. He of good vows who is content with a livelihood come by lawful means —
AI translation rendered from the Sanskrit, not a published edition
LiP 8.38
संतोषस्तस्य सततम् अतीतार्थस्य चास्मृतिः चान्द्रायणादिनिपुणस् तपांसि सुशुभानि च
saṃtoṣastasya satatam atītārthasya cāsmṛtiḥ cāndrāyaṇādinipuṇas tapāṃsi suśubhāni ca
that (contentment) of his is constant, together with the not-recalling of what is past. One skilled in the cāndrāyaṇa and the rest — these are the very auspicious austerities.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.39
स्वाध्यायस्तु जपः प्रोक्तः प्रणवस्य त्रिधा स्मृतः वाचिकश्चाधमो मुख्य उपांशुश्चोत्तमोत्तमः
svādhyāyastu japaḥ proktaḥ praṇavasya tridhā smṛtaḥ vācikaścādhamo mukhya upāṃśuścottamottamaḥ
Recitation of one's own text is declared to be japa; the japa of the praṇava is held to be of three kinds: the spoken is lowest, (the mental) is chief, and the whispered is the very best.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.40
मानसो विस्तरेणैव कल्पे पञ्चाक्षरे स्मृतः तथा शिवप्रणीधानं मनोवाक्कायकर्मणा
mānaso vistareṇaiva kalpe pañcākṣare smṛtaḥ tathā śivapraṇīdhānaṃ manovākkāyakarmaṇā
The mental (japa) is held, at length, to be in the five-syllabled formula (or: in the Pañcākṣara-kalpa). Likewise, the meditative fixing on Śiva is by act of mind, speech, and body:
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.41
शिवज्ञानं गुरोर्भक्तिर् अचला सुप्रतिष्ठिता निग्रहो ह्यपहृत्याशु प्रसक्तानीन्द्रियाणि च
śivajñānaṃ gurorbhaktir acalā supratiṣṭhitā nigraho hyapahṛtyāśu prasaktānīndriyāṇi ca
knowledge of Śiva, and devotion to the teacher, unwavering and well established. And restraint is quickly withdrawing the senses that are attached
AI translation rendered from the Sanskrit, not a published edition
LiP 8.42
विषयेषु समासेन प्रत्याहारः प्रकीर्तितः चित्तस्य धारणा प्रोक्ता स्थानबन्धः समासतः
viṣayeṣu samāsena pratyāhāraḥ prakīrtitaḥ cittasya dhāraṇā proktā sthānabandhaḥ samāsataḥ
to objects — in brief, this is proclaimed to be withdrawal (pratyāhāra). The binding of the mind to a place is called, in brief, fixation (dhāraṇā).
AI translation rendered from the Sanskrit, not a published edition
LiP 8.43
तस्याः स्वास्थ्येन ध्यानं च समाधिश् च विचारतः तत्रैकचित्तता ध्यानं प्रत्ययान्तरवर्जितम्
tasyāḥ svāsthyena dhyānaṃ ca samādhiś ca vicārataḥ tatraikacittatā dhyānaṃ pratyayāntaravarjitam
From the steadiness of that (fixation) come meditation and, upon reflection, absorption. There, one-pointedness of mind, free of any other cognition, is meditation.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.44
चिद्भासमर्थमात्रस्य देहशून्यमिव स्थितम् समाधिः सर्वहेतुश् च प्राणायाम इति स्मृतः
cidbhāsamarthamātrasya dehaśūnyamiva sthitam samādhiḥ sarvahetuś ca prāṇāyāma iti smṛtaḥ
Absorption is the state of what is mere pure being, shining as consciousness, as it were bodiless. And breath-control is held to be the cause of everything.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.45
प्राणः स्वदेहजो वायुर् यमस्तस्य निरोधनम् त्रिधा द्विजैर्यमः प्रोक्तो मन्दो मध्योत्तमस् तथा
prāṇaḥ svadehajo vāyur yamastasya nirodhanam tridhā dvijairyamaḥ prokto mando madhyottamas tathā
Prāṇa is the air arising in one's own body; yama is the restraining of it. Yama is declared by the twice-born to be of three kinds: slow, middling, and highest.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.46
प्राणापाननिरोधस्तु प्राणायामः प्रकीर्तितः प्राणायामस्य मानं तु मात्राद्वादशकं स्मृतम्
prāṇāpānanirodhastu prāṇāyāmaḥ prakīrtitaḥ prāṇāyāmasya mānaṃ tu mātrādvādaśakaṃ smṛtam
The restraining of the prāṇa and apāna is proclaimed to be prāṇāyāma. The measure of a prāṇāyāma is held to be twelve mātrās.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.47
नीचो द्वादशमात्रस्तु उद्धातो द्वादशः स्मृतः मध्यमस् तु द्विरुद्धातश् चतुर्विंशतिमात्रकः
nīco dvādaśamātrastu uddhāto dvādaśaḥ smṛtaḥ madhyamas tu dviruddhātaś caturviṃśatimātrakaḥ
The low one is of twelve mātrās and is reckoned as a twelvefold beat; the middling has two beats, being of twenty-four mātrās.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.48
मुख्यस्तु यस्त्रिरुद्धातः षट्त्रिंशन्मात्र उच्यते प्रस्वेदकम्पनोत्थानजनकश्च यथाक्रमम्
mukhyastu yastriruddhātaḥ ṣaṭtriṃśanmātra ucyate prasvedakampanotthānajanakaśca yathākramam
But the principal (prāṇāyāma) is the one that has three uddhātas; it is said to be of thirty-six mātrās. And (the three kinds) produce, respectively, sweating, trembling, and rising up.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.49
आनन्दोद्भवयोगार्थं निद्राघूर्णिस्तथैव च रोमाञ्चध्वनिसंविद्धस्वाङ्गमोटनकम्पनम्
ānandodbhavayogārthaṃ nidrāghūrṇistathaiva ca romāñcadhvanisaṃviddhasvāṅgamoṭanakampanam
For the sake of the yoga in which bliss arises, there is drowsy reeling, and likewise horripilation, (inner) sound, and the twisting and trembling of one's own limbs when consciousness is pierced (by it).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.50
भ्रमणं स्वेदजन्या सा संविन्मूर्छा भवेद्यदा तदोत्तमोत्तमः प्रोक्तः प्राणायामः सुशोभनः
bhramaṇaṃ svedajanyā sā saṃvinmūrchā bhavedyadā tadottamottamaḥ proktaḥ prāṇāyāmaḥ suśobhanaḥ
When there is whirling, and that swoon of consciousness produced by sweating, then the prāṇāyāma is declared the highest of the high, most excellent.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.51
सगर्भो ऽगर्भ इत्युक्तः सजपो विजपः क्रमात् इभो वा शरभो वापि दुराधर्षो ऽथ केसरी
sagarbho 'garbha ityuktaḥ sajapo vijapaḥ kramāt ibho vā śarabho vāpi durādharṣo 'tha kesarī
It is called 'with seed' and 'seedless', 'with recitation' and 'without recitation', in order. (The breath is) like an elephant, or a śarabha, hard to overpower, or a lion.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.52
गृहीतो दम्यमानस्तु यथास्वस्थस्तु जायते तथा समीरणो ऽस्वस्थो दुराधर्षश् च योगिनाम्
gṛhīto damyamānastu yathāsvasthastu jāyate tathā samīraṇo 'svastho durādharṣaś ca yoginām
Just as (a beast) that has been caught and is being tamed becomes settled, so too the wind, which is unsettled and hard to overpower for yogins,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.53
न्यायतः सेव्यमानस्तु स एवं स्वस्थतां व्रजेत् यथैव मृगराङ्नागः शरभो वापि दुर्मदः
nyāyataḥ sevyamānastu sa evaṃ svasthatāṃ vrajet yathaiva mṛgarāṅnāgaḥ śarabho vāpi durmadaḥ
when attended to according to rule, will in this way come to a settled state — just as the lion among beasts, an elephant, or a śarabha, wild with rut,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.54
कालान्तरवशाद्योगाद् दम्यते परमादरात् तथा परिचयात्स्वास्थ्यं समत्वं चाधिगच्छति
kālāntaravaśādyogād damyate paramādarāt tathā paricayātsvāsthyaṃ samatvaṃ cādhigacchati
in the course of time is tamed through discipline (applied) with the utmost care, so through familiarity (the breath) attains soundness and evenness.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.55
योगादभ्यसते यस्तु व्यसनं नैव जायते एवमभ्यस्यमानस्तु मुनेः प्राणो विनिर्दहेत्
yogādabhyasate yastu vyasanaṃ naiva jāyate evamabhyasyamānastu muneḥ prāṇo vinirdahet
He who practises through yoga — for him no affliction arises at all; and when it is practised thus, the sage's prāṇa burns away
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.56
मनोवाक्कायजान् दोषान् कर्तुर्देहं च रक्षति संयुक्तस्य तथा सम्यक् प्राणायामेन धीमतः
manovākkāyajān doṣān karturdehaṃ ca rakṣati saṃyuktasya tathā samyak prāṇāyāmena dhīmataḥ
the faults born of mind, speech, and body, and it guards the body of the doer — of the wise man who is properly joined with prāṇāyāma.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.57
दोषात्तस्माच्च नश्यन्ति निश्वासस्तेन जीर्यते प्राणायामेन सिध्यन्ति दिव्याः शान्त्यादयः क्रमात्
doṣāttasmācca naśyanti niśvāsastena jīryate prāṇāyāmena sidhyanti divyāḥ śāntyādayaḥ kramāt
And from that the faults perish, and by it the breathing is worn down; by prāṇāyāma the divine (attainments) beginning with śānti are accomplished in order.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.58
शान्तिः प्रशान्तिर्दीप्तिश् च प्रसादश् च तथा क्रमात् आदौ चतुष्टयस्येह प्रोक्ता शान्तिरिह द्विजाः
śāntiḥ praśāntirdīptiś ca prasādaś ca tathā kramāt ādau catuṣṭayasyeha proktā śāntiriha dvijāḥ
Śānti (quelling), praśānti (thorough quelling), dīpti (radiance), and prasāda (clarity), in that order. Here, of this set of four, śānti is stated first, O twice-born ones.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.59
सहजागन्तुकानां च पापानां शान्तिर् उच्यते प्रशान्तिः संयमः सम्यग् वचसामिति संस्मृता
sahajāgantukānāṃ ca pāpānāṃ śāntir ucyate praśāntiḥ saṃyamaḥ samyag vacasāmiti saṃsmṛtā
And the quelling of sins, both innate and incidental, is called śānti; praśānti is recorded as the proper restraint of words.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.60
प्रकाशो दीप्तिरित्युक्तः सर्वतः सर्वदा द्विजाः सर्वेन्द्रियप्रसादस्तु बुद्धेर्वै मरुतामपि
prakāśo dīptirityuktaḥ sarvataḥ sarvadā dvijāḥ sarvendriyaprasādastu buddhervai marutāmapi
Illumination everywhere and at all times is called dīpti, O twice-born ones; but the clearing of all the senses, and of the intellect, and also of the winds,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.61
प्रसाद इति सम्प्रोक्तः स्वान्ते त्विह चतुष्टये प्राणो ऽपानः समानश् च उदानो व्यान एव च
prasāda iti samproktaḥ svānte tviha catuṣṭaye prāṇo 'pānaḥ samānaś ca udāno vyāna eva ca
is declared to be prasāda — within one's own self, here in this set of four. Prāṇa, apāna, samāna, udāna, and vyāna,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.62
नागः कूर्मस्तु कृकलो देवदत्तो धनंजयः एतेषां यः प्रसादस्तु मरुतामिति संस्मृतः
nāgaḥ kūrmastu kṛkalo devadatto dhanaṃjayaḥ eteṣāṃ yaḥ prasādastu marutāmiti saṃsmṛtaḥ
nāga, kūrma, kṛkala, devadatta, dhanaṃjaya — the clearing of these is what is recorded as (the clearing) 'of the winds'.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.63
प्रयाणं कुरुते तस्माद् वायुः प्राण इति स्मृतः अपानयत्यपानस्तु आहारादीन् क्रमेण च
prayāṇaṃ kurute tasmād vāyuḥ prāṇa iti smṛtaḥ apānayatyapānastu āhārādīn krameṇa ca
It carries out the going forth (prayāṇa); therefore that wind is recorded as prāṇa. And apāna carries downward the food and the rest, in due order.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.64
व्यानो व्यानामयत्यङ्गं व्याध्यादीनां प्रकोपकः उद्वेजयति मर्माणि उदानो ऽयं प्रकीर्तितः
vyāno vyānāmayatyaṅgaṃ vyādhyādīnāṃ prakopakaḥ udvejayati marmāṇi udāno 'yaṃ prakīrtitaḥ
Vyāna stretches the body out in various ways and is the provoker of diseases and the like; this one that makes the vital points shudder is proclaimed udāna.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.65
समं नयति गात्राणि समानः पञ्च वायवः उद्गारे नाग आख्यातः कूर्म उन्मीलने तु सः
samaṃ nayati gātrāṇi samānaḥ pañca vāyavaḥ udgāre nāga ākhyātaḥ kūrma unmīlane tu saḥ
Samāna brings the limbs into balance — (these are) the five winds. In belching, nāga is named; and in the opening of the eyes it is kūrma.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.66
कृकलः क्षुतकायैव देवदत्तो विजृम्भणे धनंजयो महाघोषः सर्वगः स मृते ऽपि हि
kṛkalaḥ kṣutakāyaiva devadatto vijṛmbhaṇe dhanaṃjayo mahāghoṣaḥ sarvagaḥ sa mṛte 'pi hi
Kṛkala is in sneezing, and devadatta in yawning; dhanaṃjaya, of great noise, goes everywhere — indeed even in one who is dead.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.67
इति यो दशवायूनां प्राणायामेन सिध्यति प्रसादो ऽस्य तुरीया तु संज्ञा विप्राश्चतुष्टये
iti yo daśavāyūnāṃ prāṇāyāmena sidhyati prasādo 'sya turīyā tu saṃjñā viprāścatuṣṭaye
So that which is accomplished by prāṇāyāma with respect to the ten winds is its prasāda, the fourth designation among the set of four, O brahmins.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.68
विस्वरस्तु महान् प्रज्ञो मनो ब्रह्मा चितिः स्मृतिः ख्यातिः संवित्ततः पश्चाद् ईश्वरो मतिरेव च
visvarastu mahān prajño mano brahmā citiḥ smṛtiḥ khyātiḥ saṃvittataḥ paścād īśvaro matireva ca
(It is called) visvara, the great one, wisdom (prajña), mind, Brahmā, thought (citi), memory, renown (khyāti), consciousness (saṃvit), and thereafter Īśvara, and also intellect (mati).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.69
बुद्धेरेताः द्विजाः संज्ञा महतः परिकीर्तिताः अस्या बुद्धेः प्रसादस्तु प्राणायामेन सिध्यति
buddheretāḥ dvijāḥ saṃjñā mahataḥ parikīrtitāḥ asyā buddheḥ prasādastu prāṇāyāmena sidhyati
These, O twice-born ones, are declared to be the names of the intellect, of the great one (mahat); and the clarity of this intellect is achieved through breath-control.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.70
विस्वरो विस्वरीभावो द्वंद्वानां मुनिसत्तमाः अग्रजः सर्वतत्त्वानां महान्यः परिमाणतः
visvaro visvarībhāvo dvaṃdvānāṃ munisattamāḥ agrajaḥ sarvatattvānāṃ mahānyaḥ parimāṇataḥ
visvara (means) the state of being visvarī, of the pairs (of opposites), O best of sages; (it is) the firstborn of all the principles, and 'great' (mahat) by reason of its measure.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.71
यत्प्रमाणगुहा प्रज्ञा मनस्तु मनुते यतः बृहत्त्वाद् बृंहणत्वाच्च ब्रह्मा ब्रह्मविदांवराः
yatpramāṇaguhā prajñā manastu manute yataḥ bṛhattvād bṛṃhaṇatvācca brahmā brahmavidāṃvarāḥ
Because it is the hidden measure (of things) it is prajñā, and because the mind thinks (manute) from it (it is manas); from being vast (bṛhat) and from causing growth (it is) Brahmā, O best of the knowers of Brahman.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.72
सर्वकर्माणि भोगार्थं यच्चिनोति चितिः स्मृता स्मरते यत्स्मृतिः सर्वं संविद्वै विन्दते यतः
sarvakarmāṇi bhogārthaṃ yaccinoti citiḥ smṛtā smarate yatsmṛtiḥ sarvaṃ saṃvidvai vindate yataḥ
Because it gathers up all actions for the sake of experience, it is called citi; because memory remembers, (it is) smṛti; and because it finds all, it is indeed saṃvid.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.73
ख्यायते यत्त्विति ख्यातिर् ज्ञानादिभिर् अनेकशः सर्वतत्त्वाधिपः सर्वं विजानाति यदीश्वरः
khyāyate yattviti khyātir jñānādibhir anekaśaḥ sarvatattvādhipaḥ sarvaṃ vijānāti yadīśvaraḥ
Because it is made known in manifold ways as 'this' by knowledge and the rest, (it is) khyāti; because as lord of all the principles it knows all, (it is) Īśvara.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.74
मनुते मन्यते यस्मान् मतिर्मतिमतांवराः अर्थं बोधयते यच्च बुध्यते बुद्धिरुच्यते
manute manyate yasmān matirmatimatāṃvarāḥ arthaṃ bodhayate yacca budhyate buddhirucyate
Because it thinks and considers, (it is) mati, O best of the intelligent; and because it makes the object known and is cognized, it is called buddhi.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.75
अस्या बुद्धेः प्रसादस्तु प्राणायामेन सिध्यति दोषान्विनिर्दहेत्सर्वान् प्राणायामादसौ यमी
asyā buddheḥ prasādastu prāṇāyāmena sidhyati doṣānvinirdahetsarvān prāṇāyāmādasau yamī
The clarity of this intellect is attained through breath-control; that restrained one should burn away all faults by breath-control.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.76
पातकं धारणाभिस्तु प्रत्याहारेण निर्दहेत् विषयान्विषवद्ध्यात्वा ध्यानेनानीश्वरान् गुणान्
pātakaṃ dhāraṇābhistu pratyāhāreṇa nirdahet viṣayānviṣavaddhyātvā dhyānenānīśvarān guṇān
(He should) burn away sin by the fixations (dhāraṇā), and by withdrawal (pratyāhāra) — having reflected on the objects of sense as poison — and by meditation the qualities that are not lordly.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.77
समाधिना यतिश्रेष्ठाः प्रज्ञावृद्धिं विवर्धयेत् स्थानं लब्ध्वैव कुर्वीत योगाष्टाङ्गानि वै क्रमात्
samādhinā yatiśreṣṭhāḥ prajñāvṛddhiṃ vivardhayet sthānaṃ labdhvaiva kurvīta yogāṣṭāṅgāni vai kramāt
By concentration (samādhi), O best of ascetics, he should increase the growth of wisdom; only after obtaining a place should he perform the eight limbs of yoga in order.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.78
लब्ध्वासनानि विधिवद् योगसिद्ध्यर्थम् आत्मवित् आदेशकाले योगस्य दर्शनं हि न विद्यते
labdhvāsanāni vidhivad yogasiddhyartham ātmavit ādeśakāle yogasya darśanaṃ hi na vidyate
The knower of the self, having duly obtained the postures for the sake of the attainment of yoga — for at the time of instruction there is indeed no vision of yoga.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.79
अग्न्यभ्यासे जले वापि शुष्कपर्णचये तथा जन्तुव्याप्ते श्मशाने च जीर्णगोष्ठे चतुष्पथे
agnyabhyāse jale vāpi śuṣkaparṇacaye tathā jantuvyāpte śmaśāne ca jīrṇagoṣṭhe catuṣpathe
Near a fire, or in water, likewise on a heap of dry leaves, in a place infested with creatures, in a cremation ground, in a decayed cow-pen, at a crossroads,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.80
सशब्दे सभये वापि चैत्यवल्मीकसंचये अशुभे दुर्जनाक्रान्ते मशकादिसमन्विते
saśabde sabhaye vāpi caityavalmīkasaṃcaye aśubhe durjanākrānte maśakādisamanvite
in a noisy or a frightening place, at a heap of (a place with) shrines and anthills, in an inauspicious place, in one overrun by wicked people, in one full of mosquitoes and the like,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.81
नाचरेद्देहबाधायां दौर्मनस्यादिसम्भवे सुगुप्ते तु शुभे रम्ये गुहायां पर्वतस्य तु
nācareddehabādhāyāṃ daurmanasyādisambhave sugupte tu śubhe ramye guhāyāṃ parvatasya tu
he should not practise (there), nor when there is bodily affliction, nor when depression and the like arise; but (he should practise) in a well-hidden, auspicious, pleasant place, in a cave of a mountain,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.82
भवक्षेत्रे सुगुप्ते वा भवारामे वने ऽपि वा गृहे तु सुशुभे देशे विजने जन्तुवर्जिते
bhavakṣetre sugupte vā bhavārāme vane 'pi vā gṛhe tu suśubhe deśe vijane jantuvarjite
or in a well-hidden field of Bhava, or in a garden of Bhava, or even in a forest, or in a house, in a very auspicious spot, deserted, free of creatures,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.83
अत्यन्तनिर्मले सम्यक् सुप्रलिप्ते विचित्रिते दर्पणोदरसंकाशे कृष्णागरुसुधूपिते
atyantanirmale samyak supralipte vicitrite darpaṇodarasaṃkāśe kṛṣṇāgarusudhūpite
exceedingly clean, well plastered all over, decorated, resembling the surface of a mirror, well fumigated with black aloe incense,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.84
नानापुष्पसमाकीर्णे वितानोपरि शोभिते फलपल्लवमूलाढ्ये कुशपुष्पसमन्विते
nānāpuṣpasamākīrṇe vitānopari śobhite phalapallavamūlāḍhye kuśapuṣpasamanvite
strewn with various flowers, adorned above with a canopy, rich in fruits, shoots and roots, provided with kuśa grass and flowers,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.85
समासनस्थो योगाङ्गान्य् अभ्यसेद्धृषितः स्वयम् प्रणिपत्य गुरुं पश्चाद् भवं देवीं विनायकम्
samāsanastho yogāṅgāny abhyaseddhṛṣitaḥ svayam praṇipatya guruṃ paścād bhavaṃ devīṃ vināyakam
seated in a proper posture, delighted, he should himself practise the limbs of yoga, after bowing to the teacher, and then to Bhava, the Goddess, and Vināyaka,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.86
योगीश्वरान् सशिष्यांश् च योगं युञ्जीत योगवित् आसनं स्वस्तिकं बद्ध्वा पद्ममर्धासनं तु वा
yogīśvarān saśiṣyāṃś ca yogaṃ yuñjīta yogavit āsanaṃ svastikaṃ baddhvā padmamardhāsanaṃ tu vā
and to the lords of yogins together with their pupils; (thus) the knower of yoga should join himself to yoga, having fixed the svastika posture, or the lotus, or the half-posture.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.87
समजानुस् तथा धीमान् एकजानुरथापिवा समं दृढासनो भूत्वा संहृत्य चरणावुभौ
samajānus tathā dhīmān ekajānurathāpivā samaṃ dṛḍhāsano bhūtvā saṃhṛtya caraṇāvubhau
and the wise one with knees level, or else with one knee (raised), having become steady in an even posture, drawing both feet together,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.88
संवृतास्योपबद्धाक्ष उरो विष्टभ्य चाग्रतः पार्ष्णिभ्यां वृषणौ रक्षंस् तथा प्रजननं पुनः
saṃvṛtāsyopabaddhākṣa uro viṣṭabhya cāgrataḥ pārṣṇibhyāṃ vṛṣaṇau rakṣaṃs tathā prajananaṃ punaḥ
With mouth closed and eyes fixed, having braced the chest forward, guarding the testicles with the heels, and likewise the generative organ,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.89
किंचिदुन्नामितशिर दन्तैर्दन्तान्न संस्पृशेत् सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्
kiṃcidunnāmitaśira dantairdantānna saṃspṛśet samprekṣya nāsikāgraṃ svaṃ diśaścānavalokayan
With the head raised a little, he should not touch teeth with teeth; gazing at the tip of his own nose and not looking about at the directions,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.90
तमः प्रच्छाद्य रजसा रजः सत्त्वेन छादयेत् ततः सत्त्वस्थितो भूत्वा शिवध्यानं समभ्यसेत्
tamaḥ pracchādya rajasā rajaḥ sattvena chādayet tataḥ sattvasthito bhūtvā śivadhyānaṃ samabhyaset
Having covered darkness (tamas) with passion (rajas), he should cover passion with goodness (sattva); then, established in sattva, he should practise meditation on Śiva.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.91
ॐकारवाच्यं परमं शुद्धं दीपशिखाकृतिम् ध्यायेद्वै पुण्डरीकस्य कर्णिकायां समाहितः
oṃkāravācyaṃ paramaṃ śuddhaṃ dīpaśikhākṛtim dhyāyedvai puṇḍarīkasya karṇikāyāṃ samāhitaḥ
Concentrated, he should meditate in the pericarp of the lotus upon the supreme, pure (reality) denoted by the syllable OM, having the form of a lamp's flame.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.92
नाभेरधस्ताद्वा विद्वान् ध्यात्वा कमलमुत्तमम् त्र्यङ्गुले चाष्टकोणं वा पञ्चकोणमथापि वा
nābheradhastādvā vidvān dhyātvā kamalamuttamam tryaṅgule cāṣṭakoṇaṃ vā pañcakoṇamathāpi vā
Or, the learned one, having meditated on the excellent lotus below the navel, three fingers (in measure) — either eight-cornered or five-cornered,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.93
त्रिकोणं च तथाग्नेयं सौम्यं सौरं स्वशक्तिभिः सौरं सौम्य तथाग्नेयम् अथ वानुक्रमेण तु
trikoṇaṃ ca tathāgneyaṃ saumyaṃ sauraṃ svaśaktibhiḥ sauraṃ saumya tathāgneyam atha vānukrameṇa tu
or three-cornered — and likewise the fire (maṇḍala), the lunar, the solar, with their own powers; or the solar, the lunar, then the fiery, or else in due order,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.94
आग्नेयं च ततः सौरं सौम्यमेवं विधानतः अग्नेरधः प्रकल्प्यैवं धर्मादीनां चतुष्टयम्
āgneyaṃ ca tataḥ sauraṃ saumyamevaṃ vidhānataḥ agneradhaḥ prakalpyaivaṃ dharmādīnāṃ catuṣṭayam
and then the fiery, the solar, the lunar — thus according to the rule. Below the fire, having arranged in this way the set of four beginning with dharma,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.95
गुणत्रयं क्रमेणैव मण्डलोपरि भावयेत् सत्त्वस्थं चिन्तयेद्रुद्रं स्वशक्त्या परिमण्डितम्
guṇatrayaṃ krameṇaiva maṇḍalopari bhāvayet sattvasthaṃ cintayedrudraṃ svaśaktyā parimaṇḍitam
he should conceive the three qualities in order above the maṇḍala; he should contemplate Rudra abiding in sattva, adorned with his own power (śakti).
AI translation rendered from the Sanskrit, not a published edition
LiP 8.96
नाभौ वाथ गले वापि भ्रूमध्ये वा यथाविधि ललाटफलिकायां वा मूर्ध्नि ध्यानं समाचरेत्
nābhau vātha gale vāpi bhrūmadhye vā yathāvidhi lalāṭaphalikāyāṃ vā mūrdhni dhyānaṃ samācaret
At the navel, or at the throat, or between the brows as prescribed, or on the plate of the forehead, or on the crown of the head, he should perform the meditation.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.97
द्विदले षोडशारे वा द्वादशारे क्रमेण तु दशारे वा षडस्रे वा चतुरस्रे स्मरेच्छिवम्
dvidale ṣoḍaśāre vā dvādaśāre krameṇa tu daśāre vā ṣaḍasre vā caturasre smarecchivam
He should call Śiva to mind in the two-petalled, or the sixteen-spoked, or in order the twelve-spoked, or the ten-spoked, or the six-angled, or the four-angled (lotus).
AI translation rendered from the Sanskrit, not a published edition
LiP 8.98
कनकाभे तथागारसंनिभे सुसिते ऽपि वा द्वादशादित्यसंकाशे चन्द्रबिम्बसमे ऽपि वा
kanakābhe tathāgārasaṃnibhe susite 'pi vā dvādaśādityasaṃkāśe candrabimbasame 'pi vā
In a place gold-hued, or resembling glowing coals, or very white, or like twelve suns, or equal to the moon's orb,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.99
विद्युत्कोटिनिभे स्थाने चिन्तयेत्परमेश्वरम् अग्निवर्णे ऽथवा विद्युद् वलयाभे समाहितः
vidyutkoṭinibhe sthāne cintayetparameśvaram agnivarṇe 'thavā vidyud valayābhe samāhitaḥ
in a place like ten million lightnings, one should contemplate the Supreme Lord; or, concentrated, in one fire-coloured or shining like a circle of lightning,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.100
वज्रकोटिप्रभे स्थाने पद्मरागनिभे ऽपि वा नीललोहितबिम्बे वा योगी ध्यानं समभ्यसेत्
vajrakoṭiprabhe sthāne padmarāganibhe 'pi vā nīlalohitabimbe vā yogī dhyānaṃ samabhyaset
in a place with the radiance of ten million diamonds, or like a ruby, or in a dark-red orb, the yogin should practise meditation.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.101
महेश्वरं हृदि ध्यायेन् नाभिपद्मे सदाशिवम् चन्द्रचूडं ललाटे तु भ्रूमध्ये शंकरं स्वयम्
maheśvaraṃ hṛdi dhyāyen nābhipadme sadāśivam candracūḍaṃ lalāṭe tu bhrūmadhye śaṃkaraṃ svayam
He should meditate on Maheśvara in the heart, on Sadāśiva in the navel-lotus, on the moon-crested one in the forehead, and on Śaṃkara himself between the brows.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.102
दिव्ये च शाश्वतस्थाने शिवध्यानं समभ्यसेत् निर्मलं निष्कलं ब्रह्म सुशान्तं ज्ञानरूपिणम्
divye ca śāśvatasthāne śivadhyānaṃ samabhyaset nirmalaṃ niṣkalaṃ brahma suśāntaṃ jñānarūpiṇam
And in the divine, eternal place he should practise meditation on Śiva — the stainless, partless brahman, wholly tranquil, whose form is knowledge,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.103
अलक्षणमनिर्देश्यम् अणोरल्पतरं शुभम् निरालम्बम् अतर्क्यं च विनाशोत्पत्तिवर्जितम्
alakṣaṇamanirdeśyam aṇoralpataraṃ śubham nirālambam atarkyaṃ ca vināśotpattivarjitam
markless, indefinable, smaller than the smallest, auspicious, without support, beyond reasoning, free of destruction and origination,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.104
कैवल्यं चैव निर्वाणं निःश्रेयसम् अनुत्तमम् अमृतं चाक्षरं ब्रह्म ह्य् अपुनर्भवम् अद्भुतम्
kaivalyaṃ caiva nirvāṇaṃ niḥśreyasam anuttamam amṛtaṃ cākṣaraṃ brahma hy apunarbhavam adbhutam
and (he is) isolation (kaivalya), extinction, the highest good, unsurpassed, immortal, the imperishable brahman, free from rebirth, wondrous,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.105
महानन्दं परानन्दं योगानन्दमनामयम् हेयोपादेयरहितं सूक्ष्मात्सूक्ष्मतरं शिवम्
mahānandaṃ parānandaṃ yogānandamanāmayam heyopādeyarahitaṃ sūkṣmātsūkṣmataraṃ śivam
great bliss, supreme bliss, the bliss of yoga, free from disease, without anything to be rejected or accepted, subtler than the subtle, benign,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.106
स्वयंवेद्यमवेद्यं तच् छिवं ज्ञानमयं परम् अतीन्द्रियम् अनाभासं परं तत्त्वं परात्परम्
svayaṃvedyamavedyaṃ tac chivaṃ jñānamayaṃ param atīndriyam anābhāsaṃ paraṃ tattvaṃ parātparam
to be known by itself yet unknowable — that Śiva, supreme, made of knowledge, beyond the senses, without appearance, the supreme reality, higher than the high,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.107
सर्वोपाधिविनिर्मुक्तं ध्यानगम्यं विचारतः अद्वयं तमसश्चैव परस्तात्संस्थितं परम्
sarvopādhivinirmuktaṃ dhyānagamyaṃ vicārataḥ advayaṃ tamasaścaiva parastātsaṃsthitaṃ param
free of all limiting conditions, reached by meditation through reflection, without a second, and abiding beyond darkness — the supreme.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.108
मनस्येवं महादेवं हृत्पद्मे वापि चिन्तयेत् नाभौ सदाशिवं चापि सर्वदेवात्मकं विभुम्
manasyevaṃ mahādevaṃ hṛtpadme vāpi cintayet nābhau sadāśivaṃ cāpi sarvadevātmakaṃ vibhum
Thus one should contemplate Mahādeva in the mind, or else in the lotus of the heart, and in the navel Sadāśiva, the pervading lord who is the self of all the gods.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.109
देहमध्ये शिवं देवं शुद्धज्ञानमयं विभुम् कन्यसेनैव मार्गेण चोद्घातेनापि शंकरम्
dehamadhye śivaṃ devaṃ śuddhajñānamayaṃ vibhum kanyasenaiva mārgeṇa codghātenāpi śaṃkaram
(One should contemplate) in the middle of the body the god Śiva, the pervading lord made of pure knowledge — Śaṃkara — by the smallest measure of the path and also by the breath-thrust (udghāta).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.110
क्रमशः कन्यसेनैव मध्यमेनापि सुव्रतः उत्तमेनापि वै विद्वान् कुम्भकेन समभ्यसेत्
kramaśaḥ kanyasenaiva madhyamenāpi suvrataḥ uttamenāpi vai vidvān kumbhakena samabhyaset
The man of firm vows, the knowing one, should practise with retention of breath (kumbhaka) in order: with the smallest, then with the middling, and then indeed with the highest.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.111
द्वात्रिंशद् रेचयेद्धीमान् हृदि नाभौ समाहितः रेचकं पूरकं त्यक्त्वा कुम्भकं च द्विजोत्तमाः
dvātriṃśad recayeddhīmān hṛdi nābhau samāhitaḥ recakaṃ pūrakaṃ tyaktvā kumbhakaṃ ca dvijottamāḥ
The wise one, collected, should exhale thirty-two (times) at the heart and at the navel; having given up exhalation, inhalation and retention, O best of the twice-born,
AI translation rendered from the Sanskrit, not a published edition
LiP 8.112
साक्षात्समरसेनैव देहमध्ये स्मरेच्छिवम् एकीभावं समेत्यैवं तत्र यद्रससम्भवम्
sākṣātsamarasenaiva dehamadhye smarecchivam ekībhāvaṃ sametyaivaṃ tatra yadrasasambhavam
he should contemplate Śiva in the middle of the body by direct sameness-of-savour (samarasa); and having thus come to oneness, whatever arises there out of that savour —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.113
आनन्दं ब्रह्मणो विद्वान् साक्षात्समरसे स्थितः धारणा द्वादशायामा ध्यानं द्वादश धारणम्
ānandaṃ brahmaṇo vidvān sākṣātsamarase sthitaḥ dhāraṇā dvādaśāyāmā dhyānaṃ dvādaśa dhāraṇam
the knower, established in direct sameness-of-savour, (attains) the bliss of Brahman. Concentration (dhāraṇā) lasts twelve (units); meditation (dhyāna) is twelve concentrations.
AI translation rendered from the Sanskrit, not a published edition
LiP 8.114
ध्यानं द्वादशकं यावत् समाधिर् अभिधीयते अथवा ज्ञानिनां विप्राः सम्पर्कादेव जायते
dhyānaṃ dvādaśakaṃ yāvat samādhir abhidhīyate athavā jñānināṃ viprāḥ samparkādeva jāyate
When meditation is twelvefold, it is called absorption (samādhi); or else, O brahmins, for those possessing knowledge it arises from mere contact (with the object).
AI translation rendered from the Sanskrit, not a published edition
LiP 8.115
प्रयत्नाद्वा तयोस्तुल्यं चिराद्वा ह्यचिराद्द्विजाः योगान्तरायास् तस्याथ जायन्ते युञ्जतः पुनः
prayatnādvā tayostulyaṃ cirādvā hyacirāddvijāḥ yogāntarāyās tasyātha jāyante yuñjataḥ punaḥ
Or by effort, equal to those two, after a long or a short time, O twice-born ones. Then, for him who practises, obstacles to yoga arise again.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 8.116
नश्यन्त्य् अभ्यासतस् ते ऽपि प्रणिधानेन वै गुरोः
naśyanty abhyāsatas te 'pi praṇidhānena vai guroḥ
But even those (obstacles) perish through practice, and through devoted reliance on the guru.
AI translation rendered from the Sanskrit, not a published edition