Linga Purana — Chapter 86
LiP 86.1
जपाच्छ्रेष्ठतमं प्राहुर् ब्राह्मणा दग्धकिल्बिषाः विरक्तानां प्रबुद्धानां ध्यानयज्ञं सुशोभनम्
japācchreṣṭhatamaṃ prāhur brāhmaṇā dagdhakilbiṣāḥ viraktānāṃ prabuddhānāṃ dhyānayajñaṃ suśobhanam
The brahmins whose sins are burnt away declare that, better than recitation, the sacrifice of meditation is excellent for those who are detached and awakened.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.2
तस्माद्वदस्व सूताद्य ध्यानयज्ञमशेषतः विस्तारात्सर्वयत्नेन विरक्तानां महात्मनाम्
tasmādvadasva sūtādya dhyānayajñamaśeṣataḥ vistārātsarvayatnena viraktānāṃ mahātmanām
Therefore tell now, O Sūta, the sacrifice of meditation without remainder, in full extent, with all care — (the meditation) of the detached great souls.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.3
तेषां तद्वचनं श्रुत्वा मुनीनां दीर्घसत्त्रिणाम् रुद्रेण कथितं प्राह गुहां प्राप्य महात्मनाम्
teṣāṃ tadvacanaṃ śrutvā munīnāṃ dīrghasattriṇām rudreṇa kathitaṃ prāha guhāṃ prāpya mahātmanām
Hearing that speech of theirs, of the sages engaged in the long sacrificial session, he told what had been spoken by Rudra, having reached the cave of the great souls.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.4
संहृत्य कालकूटाख्यं विषं वै विश्वकर्मणा गुहां प्राप्य सुखासीनं भवान्या सह शङ्करम्
saṃhṛtya kālakūṭākhyaṃ viṣaṃ vai viśvakarmaṇā guhāṃ prāpya sukhāsīnaṃ bhavānyā saha śaṅkaram
Having swallowed up the poison named Kālakūṭa by his all-creating power, and having reached the cave, Śaṅkara sat at ease together with Bhavānī —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.5
मुनयः संशितात्मानः प्रणेमुस्तं गुहाश्रयम् अस्तुवंश् च ततः सर्वे नीलकण्ठमुमापतिम्
munayaḥ saṃśitātmānaḥ praṇemustaṃ guhāśrayam astuvaṃś ca tataḥ sarve nīlakaṇṭhamumāpatim
the sages of sharpened selves bowed to him who dwelt in the cave, and then all praised the blue-throated lord of Umā.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.6
अत्युग्रं कालकूटाख्यं संहृतं भगवंस्त्वया अतः प्रतिष्ठितं सर्वं त्वया देव वृषध्वज
atyugraṃ kālakūṭākhyaṃ saṃhṛtaṃ bhagavaṃstvayā ataḥ pratiṣṭhitaṃ sarvaṃ tvayā deva vṛṣadhvaja
"The exceedingly terrible (poison) called Kālakūṭa has been swallowed up by you, O Lord; hence all this is established by you, O god whose banner is the bull."
AI translation rendered from the Sanskrit, not a published edition
LiP 86.7
तेषां तद्वचनं श्रुत्वा भगवान्नीललोहितः प्रहसन्प्राह विश्वात्मा सनन्दनपुरोगमान्
teṣāṃ tadvacanaṃ śrutvā bhagavānnīlalohitaḥ prahasanprāha viśvātmā sanandanapurogamān
Hearing that speech of theirs, the blessed blue-and-red one, the self of all, laughing, spoke to those led by Sanandana:
AI translation rendered from the Sanskrit, not a published edition
LiP 86.8
किमनेन द्विजश्रेष्ठा विषं वक्ष्ये सुदारुणम् संहरेत्तद्विषं यस्तु स समर्थो ह्यनेन किम्
kimanena dvijaśreṣṭhā viṣaṃ vakṣye sudāruṇam saṃharettadviṣaṃ yastu sa samartho hyanena kim
"What of this, O best of the twice-born? I shall speak of a poison far more dreadful. He who can swallow up that poison is capable — what is this (Kālakūṭa) to him?
AI translation rendered from the Sanskrit, not a published edition
LiP 86.9
न विषं कालकूटाख्यं संसारो विषमुच्यते तस्मात्सर्वप्रयत्नेन संहरेत सुदारुणम्
na viṣaṃ kālakūṭākhyaṃ saṃsāro viṣamucyate tasmātsarvaprayatnena saṃhareta sudāruṇam
The poison called Kālakūṭa is not (the real) poison; transmigratory existence is called poison. Therefore with every effort one should swallow up that most dreadful thing.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.10
संसारो द्विविधः प्रोक्तः स्वाधिकारानुरूपतः पुंसां संमूढचित्तानाम् असंक्षीणः सुदारुणः
saṃsāro dvividhaḥ proktaḥ svādhikārānurūpataḥ puṃsāṃ saṃmūḍhacittānām asaṃkṣīṇaḥ sudāruṇaḥ
Transmigration is declared to be of two kinds, according to one's own station: for men whose minds are utterly deluded it is undiminishing and most dreadful.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.11
ईषणारागदोषेण सर्गो ज्ञानेन सुव्रताः तद्वशादेव सर्वेषां धर्माधर्मौ न संशयः
īṣaṇārāgadoṣeṇa sargo jñānena suvratāḥ tadvaśādeva sarveṣāṃ dharmādharmau na saṃśayaḥ
By the fault of craving and passion there is creation; by knowledge (there is release), O you of good vows. Indeed by the power of that alone come merit and demerit for all — there is no doubt.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.12
असन्निकृष्टे त्वर्थे ऽपि शास्त्रं तच्छ्रवणात्सताम् बुद्धिमुत्पादयत्येव संसारे विदुषां द्विजाः
asannikṛṣṭe tvarthe 'pi śāstraṃ tacchravaṇātsatām buddhimutpādayatyeva saṃsāre viduṣāṃ dvijāḥ
But even when the object is not present to hand, scripture, from the hearing of it, does produce in the good an understanding — in the learned, O twice-born, (an understanding) of the round of rebirth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.13
तस्माद्दृष्टानुश्रविकं दुष्टमित्युभयात्मकम् संत्यजेत्सर्वयत्नेन विरक्तः सो ऽभिधीयते
tasmāddṛṣṭānuśravikaṃ duṣṭamityubhayātmakam saṃtyajetsarvayatnena viraktaḥ so 'bhidhīyate
Therefore what is seen and what is heard from tradition, being of both kinds, is defective; one should abandon (it) with every effort — such a one is called detached.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.14
शास्त्रमित्युच्यते भागं श्रुतेः कर्मसु तद्द्विजाः मूर्धानं ब्रह्मणः सारम् ऋषीणां कर्मणः फलम्
śāstramityucyate bhāgaṃ śruteḥ karmasu taddvijāḥ mūrdhānaṃ brahmaṇaḥ sāram ṛṣīṇāṃ karmaṇaḥ phalam
That portion of revelation which concerns rites is called 'scripture', O twice-born: the head of the Veda, its essence, the fruit of the sages' action.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.15
ननु स्वभावः सर्वेषां कामो दृष्टो न चान्यथा श्रुतिः प्रवर्तिका तेषाम् इति कर्मण्यतद्विदः
nanu svabhāvaḥ sarveṣāṃ kāmo dṛṣṭo na cānyathā śrutiḥ pravartikā teṣām iti karmaṇyatadvidaḥ
"But surely desire is seen to be the innate nature of all, and not otherwise; revelation is (only) what sets them in motion" — thus (say) those ignorant of it, (being attached) to rites.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.16
निवृत्तिलक्षणो धर्मः समर्थानाम् इहोच्यते तस्मादज्ञानमूलो हि संसारः सर्वदेहिनाम्
nivṛttilakṣaṇo dharmaḥ samarthānām ihocyate tasmādajñānamūlo hi saṃsāraḥ sarvadehinām
The dharma characterized by cessation (of activity) is here declared for those who are capable. Therefore the round of rebirth of all embodied beings has ignorance for its root.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.17
कला संशोषमायाति कर्मणान्यस्वभावतः सकलस्त्रिविधो जीवो ज्ञानहीनस्त्वविद्यया
kalā saṃśoṣamāyāti karmaṇānyasvabhāvataḥ sakalastrividho jīvo jñānahīnastvavidyayā
The (single) part reaches full withering away through action, since its nature is other; but the living being possessed of parts is of three kinds, deprived of knowledge by ignorance.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.18
नारकी पापकृत्स्वर्गी पुण्यकृत् पुण्यगौरवात् व्यतिमिश्रेण वै जीवश् चतुर्धा संव्यवस्थितः
nārakī pāpakṛtsvargī puṇyakṛt puṇyagauravāt vyatimiśreṇa vai jīvaś caturdhā saṃvyavasthitaḥ
A dweller in hell, doer of evil; a dweller in heaven, doer of merit, by the weight of merit; and by a mixture (of both) — thus the living being is established in four ways.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.19
उद्भिज्जः स्वेदजश्चैव अण्डजो वै जरायुजः एवं व्यवस्थितो देही कर्मणाज्ञो ह्यनिर्वृतः
udbhijjaḥ svedajaścaiva aṇḍajo vai jarāyujaḥ evaṃ vyavasthito dehī karmaṇājño hyanirvṛtaḥ
Sprung from a shoot, born of sweat, born of an egg, or born from a womb — thus is the embodied one established; through action the ignorant one is indeed without release.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.20
प्रजया कर्मणा मुक्तिर् धनेन च सतां न हि त्यागेनैकेन मुक्तिः स्यात् तदभावाद्भ्रमत्यसौ
prajayā karmaṇā muktir dhanena ca satāṃ na hi tyāgenaikena muktiḥ syāt tadabhāvādbhramatyasau
There is no release for the good through offspring, through rites, or through wealth; nor would release come by renunciation alone — in the absence of that, this (soul) wanders.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.21
एवमज्ञानदोषेण नानाकर्मवशेन च षट्कौशिकं समुद्भूतं भजत्येष कलेवरम्
evamajñānadoṣeṇa nānākarmavaśena ca ṣaṭkauśikaṃ samudbhūtaṃ bhajatyeṣa kalevaram
Thus, through the fault of ignorance and by the force of manifold actions, this (soul) resorts to a body that has arisen with six sheaths.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.22
गर्भे दुःखान्यनेकानि योनिमार्गे च भूतले कौमारे यौवने चैव वार्द्धके मरणे ऽपि वा
garbhe duḥkhānyanekāni yonimārge ca bhūtale kaumāre yauvane caiva vārddhake maraṇe 'pi vā
Many sufferings (occur) in the womb, in the birth-passage, and on the earth — in childhood, in youth, in old age, and even in death.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.23
विचारतः सतां दुःखं स्त्रीसंसर्गादिभिर् द्विजाः दुःखेनैकेन वै दुःखं प्रशाम्यतीह दुःखिनः
vicārataḥ satāṃ duḥkhaṃ strīsaṃsargādibhir dvijāḥ duḥkhenaikena vai duḥkhaṃ praśāmyatīha duḥkhinaḥ
On reflection, there is suffering for the good from association with women and the like, O twice-born; here the suffering of one who suffers is quieted only by (another) suffering.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.24
न जातु कामः कामानाम् उपभोगेन शाम्यति हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते
na jātu kāmaḥ kāmānām upabhogena śāmyati haviṣā kṛṣṇavartmeva bhūya evābhivardhate
Desire is never quieted by the enjoyment of the objects of desire; like fire (the black-pathed one) with the oblation, it grows all the more.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.25
तस्माद्विचारतो नास्ति संयोगादपि वै नृणाम् अर्थानाम् अर्जने ऽप्येवं पालने च व्यये तथा
tasmādvicārato nāsti saṃyogādapi vai nṛṇām arthānām arjane 'pyevaṃ pālane ca vyaye tathā
Therefore, on reflection, there is nothing (of value) for men even from acquisition — thus also in the earning of possessions, in guarding them, and in spending them.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.26
पैशाचे राक्षसे दुःखं याक्षे चैव विचारतः गान्धर्वे च तथा चान्द्रे सौम्यलोके द्विजोत्तमाः
paiśāce rākṣase duḥkhaṃ yākṣe caiva vicārataḥ gāndharve ca tathā cāndre saumyaloke dvijottamāḥ
On reflection, there is suffering in the world of Piśācas, of Rākṣasas, and of Yakṣas, and likewise in that of the Gandharvas, of the moon, and in Soma's world, O best of the twice-born.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.27
प्राजापत्ये तथा ब्राह्मे प्राकृते पौरुषे तथा क्षयसातिशयाद्यैस्तु दुःखैर्दुःखानि सुव्रताः
prājāpatye tathā brāhme prākṛte pauruṣe tathā kṣayasātiśayādyaistu duḥkhairduḥkhāni suvratāḥ
Likewise in that of Prajāpati, in that of Brahmā, in the world of primal matter and in that of Puruṣa, there are sufferings by way of sufferings such as perishing and being surpassed, O you of good vows.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.28
तानि भाग्यान्यशुद्धानि संत्यजेच्च धनानि च तस्मादष्टगुणं भोगं तथा षोडशधा स्थितम्
tāni bhāgyānyaśuddhāni saṃtyajecca dhanāni ca tasmādaṣṭaguṇaṃ bhogaṃ tathā ṣoḍaśadhā sthitam
Those enjoyments (of destiny) are impure; and one should abandon riches too. Therefore (also) the eightfold enjoyment, and that which stands in sixteen forms,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.29
चतुर्विंशत्प्रकारेण संस्थितं चापि सुव्रताः द्वात्रिंशद्भेदमनघाश् चत्वारिंशद्गुणं पुनः
caturviṃśatprakāreṇa saṃsthitaṃ cāpi suvratāḥ dvātriṃśadbhedamanaghāś catvāriṃśadguṇaṃ punaḥ
and that which is established in twenty-four ways, O you of good vows, and that of thirty-two divisions, O sinless ones, and again that of forty kinds,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.30
तथाष्टचत्वारिंशच्च षट्पञ्चाशत्प्रकारतः चतुःषष्टिविधं चैव दुःखमेव विवेकिनः
tathāṣṭacatvāriṃśacca ṣaṭpañcāśatprakārataḥ catuḥṣaṣṭividhaṃ caiva duḥkhameva vivekinaḥ
and likewise the forty-eight, and by way of fifty-six kinds, and that of sixty-four kinds — for the discerning it is nothing but suffering.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.31
पार्थिवं च तथाप्यं च तैजसं च विचारतः वायव्यं च तथा व्यौम[ं] मानसं च यथाक्रमम्
pārthivaṃ ca tathāpyaṃ ca taijasaṃ ca vicārataḥ vāyavyaṃ ca tathā vyauma[ṃ] mānasaṃ ca yathākramam
And, on reflection, the earthy, the watery, the fiery, the airy, and likewise the ethereal, and the mental, in due order,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.32
आभिमानिकमप्येवं बौद्धं प्राकृतमेव च दुःखमेव न संदेहो योगिनां ब्रह्मवादिनाम्
ābhimānikamapyevaṃ bauddhaṃ prākṛtameva ca duḥkhameva na saṃdeho yogināṃ brahmavādinām
So too (the pleasure) belonging to self-conceit, that of the intellect, and that of primordial matter — for yogins who teach brahman it is suffering only, there is no doubt.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.33
गौणं गणेश्वराणां च दुःखमेव विचारतः आदौ मध्ये तथा चान्ते सर्वलोकेषु सर्वदा
gauṇaṃ gaṇeśvarāṇāṃ ca duḥkhameva vicārataḥ ādau madhye tathā cānte sarvalokeṣu sarvadā
And that of the lords of the hosts (gaṇeśvaras), being secondary, is on consideration suffering only — at the beginning, in the middle, and at the end, in all the worlds, always.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.34
वर्तमानानि दुःखानि भविष्याणि यथातथम् दोषदुष्टेषु देशेषु दुःखानि विविधानि च
vartamānāni duḥkhāni bhaviṣyāṇi yathātatham doṣaduṣṭeṣu deśeṣu duḥkhāni vividhāni ca
Present sufferings, and future ones just as they are, and the manifold sufferings in regions corrupted by faults —
AI translation rendered from the Sanskrit, not a published edition
LiP 86.35
न भावयन्त्यतीतानि ह्य् अज्ञाने ज्ञानमानिनः क्षुद्व्याधेः परिहारार्थं न सुखायान्नमुच्यते
na bhāvayantyatītāni hy ajñāne jñānamāninaḥ kṣudvyādheḥ parihārārthaṃ na sukhāyānnamucyate
they do not consider the past ones, those who in ignorance think themselves knowers; food is said (to be taken) for the removal of the disease of hunger, not for pleasure.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.36
यथेतरेषां रोगाणाम् औषधं न सुखाय तत् शीतोष्णवातवर्षाद्यैस् तत्तत्कालेषु देहिनाम्
yathetareṣāṃ rogāṇām auṣadhaṃ na sukhāya tat śītoṣṇavātavarṣādyais tattatkāleṣu dehinām
Just as, in the case of other diseases, that medicine is not for pleasure, so for embodied beings, at each such time, through cold, heat, wind, rain and the rest,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.37
दुःखमेव न संदेहो न जानन्ति ह्यपण्डिताः स्वर्गे ऽप्येवं मुनिश्रेष्ठा ह्य् अविशुद्धक्षयादिभिः
duḥkhameva na saṃdeho na jānanti hyapaṇḍitāḥ svarge 'pyevaṃ muniśreṣṭhā hy aviśuddhakṣayādibhiḥ
it is suffering only, no doubt — but the unlearned do not know it. So too in heaven, O best of sages, through impurity, decay and the rest,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.38
रोगैर् नानाविधैर् ग्रस्ता रागद्वेषभयादिभिः छिन्नमूलतरुर्यद्वद् अवशः पतति क्षितौ
rogair nānāvidhair grastā rāgadveṣabhayādibhiḥ chinnamūlataruryadvad avaśaḥ patati kṣitau
seized by diseases of many kinds, by passion, hatred, fear and the rest — as a tree whose root is cut falls helplessly to the ground,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.39
पुण्यवृक्षक्षयात्तद्वद् गां पतन्ति दिवौकसः दुःखाभिलाषनिष्ठानां दुःखभोगादिसंपदाम्
puṇyavṛkṣakṣayāttadvad gāṃ patanti divaukasaḥ duḥkhābhilāṣaniṣṭhānāṃ duḥkhabhogādisaṃpadām
so, when the tree of merit is exhausted, the dwellers in heaven fall to the earth — (they) whose fixed aim is a longing (that ends) in suffering, whose riches are the enjoyment of suffering and the like.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.40
अस्मात्तु पततां दुःखं कष्टं स्वर्गाद्दिवौकसाम् नरके दुःखमेवात्र नरकाणां निषेवणात्
asmāttu patatāṃ duḥkhaṃ kaṣṭaṃ svargāddivaukasām narake duḥkhamevātra narakāṇāṃ niṣevaṇāt
But for the heaven-dwellers who fall from heaven because of this, the suffering is severe; here in hell there is suffering only, from having to inhabit the hells,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.41
विहिताकरणाच्चैव वर्णिनां मुनिपुङ्गवाः
vihitākaraṇāccaiva varṇināṃ munipuṅgavāḥ
and from the non-performance of what is enjoined for the members of the classes, O foremost of sages.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.42
यथा मृगो मृत्युभयस्य भीत उच्छिन्नवासो न लभेत निद्राम् एवं यतिर्ध्यानपरो महात्मा संसारभीतो न लभेत निद्राम्
yathā mṛgo mṛtyubhayasya bhīta ucchinnavāso na labheta nidrām evaṃ yatirdhyānaparo mahātmā saṃsārabhīto na labheta nidrām
Just as a deer, frightened by the fear of death, its dwelling destroyed, would get no sleep, so the great-souled ascetic intent on meditation, afraid of the round of rebirth, would get no sleep.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.43
कीटपक्षिमृगाणां च पशूनां गजवाजिनाम् दृष्टम् एवासुखं तस्मात् त्यजतः सुखमुत्तमम्
kīṭapakṣimṛgāṇāṃ ca paśūnāṃ gajavājinām dṛṣṭam evāsukhaṃ tasmāt tyajataḥ sukhamuttamam
And of worms, birds, wild animals, cattle, elephants and horses only pain is seen; therefore for one who renounces there is the highest happiness.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.44
वैमानिकानामप्येवं दुःखं कल्पाधिकारिणाम् स्थानाभिमानिनां चैव मन्वादीनां च सुव्रताः
vaimānikānāmapyevaṃ duḥkhaṃ kalpādhikāriṇām sthānābhimānināṃ caiva manvādīnāṃ ca suvratāḥ
Thus too there is suffering for those who dwell in celestial cars, for those who hold office for an aeon, and for those who identify with their station, and for the Manus and the rest, O you of good vows.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.45
देवानां चैव दैत्यानाम् अन्योन्यविजिगीषया दुःखमेव नृपाणां च राक्षसानां जगत्त्रये
devānāṃ caiva daityānām anyonyavijigīṣayā duḥkhameva nṛpāṇāṃ ca rākṣasānāṃ jagattraye
And for gods and demons, through their desire to conquer one another, and for kings and for demons in the three worlds, there is suffering only.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.46
श्रमार्थमाश्रमश्चापि वर्णानां परमार्थतः आश्रमैर्न च देवैश् च यज्ञैः सांख्यैर्व्रतैस् तथा
śramārthamāśramaścāpi varṇānāṃ paramārthataḥ āśramairna ca devaiś ca yajñaiḥ sāṃkhyairvratais tathā
And the stage of life (āśrama) of the classes is, in the highest truth, (only) for toil; not by the stages of life, nor by the gods, nor by sacrifices, nor by the Sāṃkhya (teachings), nor by vows,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.47
उग्रैस्तपोभिर् विविधैर् दानैर्नानाविधैरपि न लभन्ते तथात्मानं लभन्ते ज्ञानिनः स्वयम्
ugraistapobhir vividhair dānairnānāvidhairapi na labhante tathātmānaṃ labhante jñāninaḥ svayam
nor by fierce austerities of many kinds, nor by gifts of various sorts, do they thus obtain the Self; the knowers obtain (it) of themselves.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.48
तस्मात्सर्वप्रयत्नेन चरेत्पाशुपतव्रतम् भस्मशायी भवेन्नित्यं व्रते पाशुपते बुधः
tasmātsarvaprayatnena caretpāśupatavratam bhasmaśāyī bhavennityaṃ vrate pāśupate budhaḥ
Therefore with every effort one should practise the Pāśupata vow; in the Pāśupata observance the wise man should always lie in ashes.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.49
पञ्चार्थज्ञानसम्पन्नः शिवतत्त्वे समाहितः कैवल्यकरणं योगविधिकर्मच्छिदं बुधः
pañcārthajñānasampannaḥ śivatattve samāhitaḥ kaivalyakaraṇaṃ yogavidhikarmacchidaṃ budhaḥ
Endowed with the knowledge of the five topics, concentrated on the reality of Śiva, the wise man (should practise) that which produces isolation and cuts off action by the rule of yoga —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.50
पञ्चार्थयोगसम्पन्नो दुःखान्तं व्रजते सुधीः परया विद्यया वेद्यं विदन्त्यपरया न हि
pañcārthayogasampanno duḥkhāntaṃ vrajate sudhīḥ parayā vidyayā vedyaṃ vidantyaparayā na hi
endowed with the yoga of the five topics, the wise man goes to the end of suffering; what is to be known is known by the higher knowledge, not by the lower.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.51
द्वे विद्ये वेदितव्ये हि परा चैवापरा तथा अपरा तत्र ऋग्वेदो यजुर्वेदो द्विजोत्तमाः
dve vidye veditavye hi parā caivāparā tathā aparā tatra ṛgvedo yajurvedo dvijottamāḥ
For two knowledges are to be known, the higher and the lower; among them the lower is the Ṛgveda, the Yajurveda, O best of the twice-born,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.52
सामवेदस्तथाथर्वो वेदः सर्वार्थसाधकः शिक्षा कल्पो व्याकरणं निरुक्तं छन्द एव च
sāmavedastathātharvo vedaḥ sarvārthasādhakaḥ śikṣā kalpo vyākaraṇaṃ niruktaṃ chanda eva ca
the Sāmaveda, and likewise the Atharva Veda, which accomplishes every purpose; (also) phonetics, ritual science, grammar, etymology, and metrics,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.53
ज्योतिषं चापरा विद्या पराक्षरमिति स्थितम् तददृश्यं तदग्राह्यम् अगोत्रं तदवर्णकम्
jyotiṣaṃ cāparā vidyā parākṣaramiti sthitam tadadṛśyaṃ tadagrāhyam agotraṃ tadavarṇakam
and astronomy — (all this is) the lower knowledge; the higher is established as the Imperishable. That is invisible, that is ungraspable, without family, without colour,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.54
तदचक्षुस्तदश्रोत्रं तदपाणि अपादकम् तदजातमभूतं च तदशब्दं द्विजोत्तमाः
tadacakṣustadaśrotraṃ tadapāṇi apādakam tadajātamabhūtaṃ ca tadaśabdaṃ dvijottamāḥ
that is eyeless, that is earless, that is without hands and without feet; that is unborn and has not come to be, that is soundless, O best of the twice-born,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.55
अस्पर्शं तदरूपं च रसगन्धविवर्जितम् अव्ययं चाप्रतिष्ठं च तन्नित्यं सर्वगं विभुम्
asparśaṃ tadarūpaṃ ca rasagandhavivarjitam avyayaṃ cāpratiṣṭhaṃ ca tannityaṃ sarvagaṃ vibhum
that is touchless and formless, devoid of taste and smell, imperishable and without support, that is eternal, all-pervading, mighty,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.56
महान्तं तद् बृहन्तं च तदजं चिन्मयं द्विजाः अप्राणममनस्कं च तदस्निग्धमलोहितम्
mahāntaṃ tad bṛhantaṃ ca tadajaṃ cinmayaṃ dvijāḥ aprāṇamamanaskaṃ ca tadasnigdhamalohitam
that is great and vast, that is unborn, made of consciousness, O twice-born, without breath and without mind, that is without moisture and without blood,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.57
अप्रमेयं तदस्थूलम् अदीर्घं तदनुल्बणम् अह्रस्वं तदपारं च तदानन्दं तदच्युतम्
aprameyaṃ tadasthūlam adīrghaṃ tadanulbaṇam ahrasvaṃ tadapāraṃ ca tadānandaṃ tadacyutam
that is immeasurable, not gross, not long, not thick, not short, and without a farther shore; that is bliss, that is unfalling,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.58
अनपावृतमद्वैतं तदनन्तमगोचरम् असंवृतं तदात्मैकं परा विद्या न चान्यथा
anapāvṛtamadvaitaṃ tadanantamagocaram asaṃvṛtaṃ tadātmaikaṃ parā vidyā na cānyathā
unveiled, without duality, that is endless, not an object of the senses, uncovered — that Self is one; the higher knowledge is not otherwise.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.59
परापरेति कथिते नैवेह परमार्थतः अहमेव जगत्सर्वं मय्येव सकलं जगत्
parāpareti kathite naiveha paramārthataḥ ahameva jagatsarvaṃ mayyeva sakalaṃ jagat
'Higher and lower' — so it has been told, (but) here in the highest sense it is not so at all: I alone am the whole world, in me alone is the entire world.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.60
मत्त उत्पद्यते तिष्ठन् मयि मय्येव लीयते मत्तो नान्यदितीक्षेत मनोवाक्पाणिभिस् तथा
matta utpadyate tiṣṭhan mayi mayyeva līyate matto nānyaditīkṣeta manovākpāṇibhis tathā
From me it arises, in me it remains standing, in me alone it dissolves; 'there is nothing other than me' — thus one should regard (it), likewise with mind, speech and hands.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.61
सर्वमात्मनि संपश्येत् सच्चासच्च समाहितः सर्वं ह्यात्मनि संपश्यन् न बाह्ये कुरुते मनः
sarvamātmani saṃpaśyet saccāsacca samāhitaḥ sarvaṃ hyātmani saṃpaśyan na bāhye kurute manaḥ
Composed, one should see everything within the self, both what is and what is not; for seeing everything within the self, one does not direct the mind outward.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.62
अधोदृष्ट्या वितस्त्यां तु नाभ्यामुपरितिष्ठति हृदयं तद्विजानीयाद् विश्वस्यायतनं महत्
adhodṛṣṭyā vitastyāṃ tu nābhyāmuparitiṣṭhati hṛdayaṃ tadvijānīyād viśvasyāyatanaṃ mahat
At a span, with the gaze downward, it stands above the navel; one should know that to be the heart, the great abode of the universe.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.63
हृदयस्यास्य मध्ये तु पुण्डरीकमवस्थितम् धर्मकन्दसमुद्भूतं ज्ञाननालं सुशोभनम्
hṛdayasyāsya madhye tu puṇḍarīkamavasthitam dharmakandasamudbhūtaṃ jñānanālaṃ suśobhanam
And in the middle of this heart a white lotus is set, sprung up from the bulb of dharma, with knowledge for its stalk, very beautiful,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.64
ऐश्वर्याष्टदलं श्वेतं परं वैराग्यकर्णिकम् छिद्राणि च दिशो यस्य प्राणाद्याश् च प्रतिष्ठिताः
aiśvaryāṣṭadalaṃ śvetaṃ paraṃ vairāgyakarṇikam chidrāṇi ca diśo yasya prāṇādyāś ca pratiṣṭhitāḥ
with lordly powers for its eight petals, white, with supreme dispassion for its pericarp, whose apertures are the directions, and in which the breaths and the rest are established.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.65
प्राणाद्यैश्चैव संयुक्तः पश्यते बहुधा क्रमात् दशप्राणवहा नाड्यः प्रत्येकं मुनिपुङ्गवाः
prāṇādyaiścaiva saṃyuktaḥ paśyate bahudhā kramāt daśaprāṇavahā nāḍyaḥ pratyekaṃ munipuṅgavāḥ
Joined with the breaths and the rest, he sees in many ways in succession; the channels that carry the breaths are ten, each one (of them), O foremost of sages.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.66
द्विसप्ततिसहस्राणि नाड्यः सम्परिकीर्तिताः नेत्रस्थं जाग्रतं विद्यात् कण्ठे स्वप्नं समादिशेत्
dvisaptatisahasrāṇi nāḍyaḥ samparikīrtitāḥ netrasthaṃ jāgrataṃ vidyāt kaṇṭhe svapnaṃ samādiśet
Seventy-two thousand channels are declared. One should know waking as situated in the eye, and should assign dream to the throat.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.67
सुषुप्तं हृदयस्थं तु तुरीयं मूर्धनि स्थितम् जाग्रे ब्रह्मा च विष्णुश् च स्वप्ने चैव यथाक्रमात्
suṣuptaṃ hṛdayasthaṃ tu turīyaṃ mūrdhani sthitam jāgre brahmā ca viṣṇuś ca svapne caiva yathākramāt
Deep sleep, however, is situated in the heart, and the fourth (state) is placed in the head. In waking (there is) Brahmā, and in dream Viṣṇu, respectively;
AI translation rendered from the Sanskrit, not a published edition
LiP 86.68
ईश्वरस्तु सुषुप्ते तु तुरीये च महेश्वरः वदन्त्य् एवम् अथान्ये ऽपि समस्तकरणैः पुमान्
īśvarastu suṣupte tu turīye ca maheśvaraḥ vadanty evam athānye 'pi samastakaraṇaiḥ pumān
but in deep sleep Īśvara, and in the fourth Maheśvara — thus they say. But others too (say that) the person, together with all the faculties,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.69
वर्तमानस्तदा तस्य जाग्रदित्यभिधीयते मनोबुद्धिर् अहङ्कारं चित्तं चेति चतुष्टयम्
vartamānastadā tasya jāgradityabhidhīyate manobuddhir ahaṅkāraṃ cittaṃ ceti catuṣṭayam
when he is operating then — that state of his is called waking. Mind, intellect, ego-sense, and thought: this set of four —
AI translation rendered from the Sanskrit, not a published edition
LiP 86.70
यदा व्यवस्थितस्त्वेतैः स्वप्न इत्यभिधीयते करणानि विलीनानि यदा स्वात्मनि सुव्रताः
yadā vyavasthitastvetaiḥ svapna ityabhidhīyate karaṇāni vilīnāni yadā svātmani suvratāḥ
when he abides by means of these, it is called dream; and when the faculties are dissolved in one's own self, O you of good vows,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.71
सुषुप्तः करणैर्भिन्नस् तुरीयः परिकीर्त्यते परस्तुरीयातीतो ऽसौ शिवः परमकारणम्
suṣuptaḥ karaṇairbhinnas turīyaḥ parikīrtyate parasturīyātīto 'sau śivaḥ paramakāraṇam
(that is) deep sleep; separated from the faculties, he is proclaimed the fourth. Beyond the fourth is that supreme one, Śiva, the highest cause.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.72
जाग्रत्स्वप्नसुषुप्तिश् च तुरीयं चाधिभौतिकम् आध्यात्मिकं च विप्रेन्द्राश् चाधिदैविकमुच्यते
jāgratsvapnasuṣuptiś ca turīyaṃ cādhibhautikam ādhyātmikaṃ ca viprendrāś cādhidaivikamucyate
Waking, dream and deep sleep, and the fourth (state) — (these are) the elemental (aspect); and the aspect relating to the self, and, O best of brahmins, that which is said to relate to the deities.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.73
तत्सर्वमहम् एवेति वेदितव्यं विजानता बुद्धीन्द्रियाणि विप्रेन्द्रास् तथा कर्मेन्द्रियाणि च
tatsarvamaham eveti veditavyaṃ vijānatā buddhīndriyāṇi viprendrās tathā karmendriyāṇi ca
By one who knows, it should be understood that "all that is myself alone"; (and so too) the cognitive senses, O best of brahmins, and likewise the senses of action.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.74
मनोबुद्धिर् अहङ्कारश् चित्तं चेति चतुष्टयम् अध्यात्मं पृथगेवेदं चतुर्दशविधं स्मृतम्
manobuddhir ahaṅkāraś cittaṃ ceti catuṣṭayam adhyātmaṃ pṛthagevedaṃ caturdaśavidhaṃ smṛtam
Mind, intellect, ego-sense and thinking-faculty — this set of four is (called) the self-related (aspect); this, taken separately, is remembered as fourteenfold.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.75
द्रष्टव्यं चैव श्रोतव्यं घ्रातव्यं च यथाक्रमम् रसितव्यं मुनिश्रेष्ठाः स्पर्शितव्यं तथैव च
draṣṭavyaṃ caiva śrotavyaṃ ghrātavyaṃ ca yathākramam rasitavyaṃ muniśreṣṭhāḥ sparśitavyaṃ tathaiva ca
What is to be seen, what is to be heard, what is to be smelled, in due order, what is to be tasted, O best of sages, and likewise what is to be touched,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.76
मन्तव्यं चैव बोद्धव्यम् अहंकर्तव्यमेव च तथा चेतयितव्यं च वक्तव्यं मुनिपुङ्गवाः
mantavyaṃ caiva boddhavyam ahaṃkartavyameva ca tathā cetayitavyaṃ ca vaktavyaṃ munipuṅgavāḥ
and what is to be thought, what is to be cognized, and what is to be appropriated as "I," and likewise what is to be attended to, and what is to be spoken, O foremost of sages,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.77
आदातव्यं च गन्तव्यं विसर्गायितमेव च आनन्दितव्यमित्येते ह्य् अधिभूतमनुक्रमात्
ādātavyaṃ ca gantavyaṃ visargāyitameva ca ānanditavyamityete hy adhibhūtamanukramāt
and what is to be grasped, what is to be gone to, and what is to be excreted, and what is to be enjoyed — these, in sequence, are the elemental (aspect).
AI translation rendered from the Sanskrit, not a published edition
LiP 86.78
आदित्यो ऽपि दिशश्चैव पृथिवी वरुणस् तथा वायुश्चन्द्रस् तथा ब्रह्मा रुद्रः क्षेत्रज्ञ एव च
ādityo 'pi diśaścaiva pṛthivī varuṇas tathā vāyuścandras tathā brahmā rudraḥ kṣetrajña eva ca
The sun, and the directions, the earth, and Varuṇa, likewise the wind, the moon, and Brahmā, Rudra, and the knower of the field,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.79
अग्निरिन्द्रस् तथा विष्णुर् मित्रो देवः प्रजापतिः आधिदैविकमेवं हि चतुर्दशविधं क्रमात्
agnirindras tathā viṣṇur mitro devaḥ prajāpatiḥ ādhidaivikamevaṃ hi caturdaśavidhaṃ kramāt
fire, Indra, and likewise Viṣṇu, Mitra, the god Prajāpati — thus indeed is the fourteenfold divine (aspect), in order.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.80
राज्ञी सुदर्शना चैव जिता सौम्या यथाक्रमम् मोघा रुद्रामृता सत्या मध्यमा च द्विजोत्तमाः
rājñī sudarśanā caiva jitā saumyā yathākramam moghā rudrāmṛtā satyā madhyamā ca dvijottamāḥ
Rājñī, Sudarśanā, Jitā, Saumyā, in due order, Moghā, Rudrāmṛtā, Satyā, and Madhyamā, O best of the twice-born,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.81
नाडी राशिशुका चैव असुरा चैव कृत्तिका भास्वती नाडयश्चैताश् चतुर्दशनिबन्धनाः
nāḍī rāśiśukā caiva asurā caiva kṛttikā bhāsvatī nāḍayaścaitāś caturdaśanibandhanāḥ
Nāḍī, Rāśiśukā, and Asurā, and Kṛttikā, Bhāsvatī — these are the channels, fourteen in their binding-together.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.82
वायवो नाडिमध्यस्था वाहकाश् च चतुर्दश प्राणो व्यानस्त्वपानश् च उदानश् च समानकः
vāyavo nāḍimadhyasthā vāhakāś ca caturdaśa prāṇo vyānastvapānaś ca udānaś ca samānakaḥ
The winds situated within the channels, the carriers, are fourteen: prāṇa, vyāna, apāna, udāna and samāna,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.83
वैरम्भश् च तथा मुख्यो ह्य् अन्तर्यामः प्रभञ्जनः कूर्मकश् च तथा श्येनः श्वेतः कृष्णस् तथानिलः
vairambhaś ca tathā mukhyo hy antaryāmaḥ prabhañjanaḥ kūrmakaś ca tathā śyenaḥ śvetaḥ kṛṣṇas tathānilaḥ
and Vairambha, and Mukhya, Antaryāma, Prabhañjana, Kūrmaka, and Śyena, Śveta, Kṛṣṇa, and Anila,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.84
नाग इत्येव कथिता वायवश् च चतुर्दश यश्चक्षुःष्वथ द्रष्टव्ये तथादित्ये च सुव्रताः
nāga ityeva kathitā vāyavaś ca caturdaśa yaścakṣuḥṣvatha draṣṭavye tathāditye ca suvratāḥ
and Nāga — thus the fourteen winds have been declared. He who (is) in the eyes, and in the object to be seen, and likewise in the sun, O you of good vows,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.85
नाड्यां प्राणे च विज्ञाने त्व् आनन्दे च यथाक्रमम् हृद्याकाशे य एतस्मिन् सर्वस्मिन्नन्तरे परः
nāḍyāṃ prāṇe ca vijñāne tv ānande ca yathākramam hṛdyākāśe ya etasmin sarvasminnantare paraḥ
in the channel, in the breath, in cognition, and in bliss, in due order — he who, in the space within the heart, within all this, is the supreme,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.86
आत्मा एकश् च चरति तमुपासीत मां प्रभुम् अजरं तमनन्तं च अशोकममृतं ध्रुवम्
ātmā ekaś ca carati tamupāsīta māṃ prabhum ajaraṃ tamanantaṃ ca aśokamamṛtaṃ dhruvam
and the one self moves about (in all this) — let one worship him, me, the Lord, unaging, endless, free of sorrow, immortal, unchanging.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.87
चतुर्दशविधेष्वेव संचरत्येक एव सः लीयन्ते तानि तत्रैव यदन्यं नास्ति वै द्विजाः
caturdaśavidheṣveva saṃcaratyeka eva saḥ līyante tāni tatraiva yadanyaṃ nāsti vai dvijāḥ
He alone, being one, moves about among the fourteen kinds; and those very (things) dissolve there, since there is indeed nothing else, O twice-born ones.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.88
एक एव हि सर्वज्ञः सर्वेशस्त्वेक एव सः एष सर्वाधिपो देवस् त्व् अन्तर्यामी महाद्युतिः
eka eva hi sarvajñaḥ sarveśastveka eva saḥ eṣa sarvādhipo devas tv antaryāmī mahādyutiḥ
For he alone is the all-knowing one; he alone is the lord of all; this god is the overlord of all, the inner controller, of great splendour,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.89
उपास्यमानः सर्वस्य सर्वसौख्यः सनातनः उपास्यति न चैवेह सर्वसौख्यं द्विजोत्तमाः
upāsyamānaḥ sarvasya sarvasaukhyaḥ sanātanaḥ upāsyati na caiveha sarvasaukhyaṃ dvijottamāḥ
the eternal one who is worshipped by all, in whom is all happiness; but here he does not worship (anything as) the all-happiness, O best of the twice-born.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.90
उपास्यमानो वेदैश् च शास्त्रैर्नानाविधैरपि न वैष वेदशास्त्राणि सर्वज्ञो यास्यति प्रभुः
upāsyamāno vedaiś ca śāstrairnānāvidhairapi na vaiṣa vedaśāstrāṇi sarvajño yāsyati prabhuḥ
He is worshipped by the Vedas and by the manifold treatises too; but this omniscient Lord does not (himself) resort to the Vedas and treatises.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.91
अस्यैवान्नमिदं सर्वं न सो ऽन्नं भवति स्वयम् स्वात्मना रक्षितं चाद्याद् अन्नभूतं न कुत्रचित्
asyaivānnamidaṃ sarvaṃ na so 'nnaṃ bhavati svayam svātmanā rakṣitaṃ cādyād annabhūtaṃ na kutracit
All this is food for him alone; he himself does not become food. Guarded by his own self, he may eat, being nowhere food (for another).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.92
सर्वत्र प्राणिनामन्नं प्राणिनां ग्रन्थिरस्म्यहम् प्रशास्ता नयनश्चैव पञ्चात्मा स विभागशः
sarvatra prāṇināmannaṃ prāṇināṃ granthirasmyaham praśāstā nayanaścaiva pañcātmā sa vibhāgaśaḥ
Everywhere I am the food of living beings; I am the knot of living beings, and the commander and the guide; he is fivefold, according to (his) divisions.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.93
अन्नमयो ऽसौ भूतात्मा चाद्यते ह्यन्नमुच्यते प्राणमयश्चेन्द्रियात्मा संकल्पात्मा मनोमयः
annamayo 'sau bhūtātmā cādyate hyannamucyate prāṇamayaścendriyātmā saṃkalpātmā manomayaḥ
That elemental self is made of food, and it is eaten; hence it is called food. The one made of breath is the self of the senses; the one made of mind is the self of intention.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.94
कालात्मा सोम एवेह विज्ञानमय उच्यते सदानन्दमयो भूत्वा महेशः परमेश्वरः
kālātmā soma eveha vijñānamaya ucyate sadānandamayo bhūtvā maheśaḥ parameśvaraḥ
Here the self of time is Soma itself, and is called the one made of understanding; having become always the one made of bliss, (he is) Maheśa, the supreme lord.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.95
सो ऽहम् एवं जगत्सर्वं मय्येव सकलं स्थितम् परतन्त्रं स्वतन्त्रे ऽपि तदभावाद्विचारतः
so 'ham evaṃ jagatsarvaṃ mayyeva sakalaṃ sthitam paratantraṃ svatantre 'pi tadabhāvādvicārataḥ
That am I; thus the whole world, all of it, rests in me alone. What is dependent on another, even (as it exists) in the independent, upon examination, is (nothing) because of its non-existence.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.96
एकत्वमपि नास्त्येव द्वैतं तत्र कुतस्त्वहो एवं नास्त्यथ मर्त्यं च कुतो ऽमृतमजोद्भवः
ekatvamapi nāstyeva dvaitaṃ tatra kutastvaho evaṃ nāstyatha martyaṃ ca kuto 'mṛtamajodbhavaḥ
Not even oneness exists; then how, indeed, could duality be there? If it is thus nothing, and there is no mortal, whence the immortal, whence the arising of the unborn?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.97
नान्तःप्रज्ञो बहिःप्रज्ञो न चोभयगतस् तथा न प्रज्ञानघनस्त्वेवं न प्राज्ञो ज्ञानपूर्वकः
nāntaḥprajño bahiḥprajño na cobhayagatas tathā na prajñānaghanastvevaṃ na prājño jñānapūrvakaḥ
(He is) not inwardly conscious, not outwardly conscious, nor is he in both ways; nor is he thus a mass of consciousness, nor is he a knower preceded by knowledge.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.98
विदितं नास्ति वेद्यं च निर्वाणं परमार्थतः निर्वाणं चैव कैवल्यं निःश्रेयसमनामयम्
viditaṃ nāsti vedyaṃ ca nirvāṇaṃ paramārthataḥ nirvāṇaṃ caiva kaivalyaṃ niḥśreyasamanāmayam
There is nothing known and nothing to be known; in the highest sense (there is) extinction; and extinction, aloneness, the ultimate good, the diseaseless,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.99
अमृतं चाक्षरं ब्रह्म परमात्मा परापरम् निर्विकल्पं निराभासं ज्ञानं पर्यायवाचकम्
amṛtaṃ cākṣaraṃ brahma paramātmā parāparam nirvikalpaṃ nirābhāsaṃ jñānaṃ paryāyavācakam
the immortal, the imperishable, brahman, the supreme self, the higher-and-lower, the undifferentiated, the imageless, knowledge — (these) are words that are synonyms.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.100
प्रसन्नं च यदेकाग्रं तदा ज्ञानमिति स्मृतम् अज्ञानमितरत्सर्वं नात्र कार्या विचारणा
prasannaṃ ca yadekāgraṃ tadā jñānamiti smṛtam ajñānamitaratsarvaṃ nātra kāryā vicāraṇā
And that which is serene and one-pointed — that is then reckoned as knowledge; all else is ignorance; no deliberation is to be made about this.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.101
इत्थं प्रसन्नं विज्ञानं गुरुसंपर्कजं ध्रुवम् रागद्वेषानृतक्रोधं कामतृष्णादिभिः सदा
itthaṃ prasannaṃ vijñānaṃ gurusaṃparkajaṃ dhruvam rāgadveṣānṛtakrodhaṃ kāmatṛṣṇādibhiḥ sadā
Thus the serene understanding, arisen from contact with a teacher, is unshakable, (and) always by passion, hatred, falsehood, anger, desire, thirst and the rest
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.102
अपरामृष्टमद्यैव विज्ञेयं मुक्तिदं त्विदम् अज्ञानमलपूर्वत्वात् पुरुषो मलिनः स्मृतः
aparāmṛṣṭamadyaiva vijñeyaṃ muktidaṃ tvidam ajñānamalapūrvatvāt puruṣo malinaḥ smṛtaḥ
is untouched; this, which grants liberation, is to be known this very day. Because the stain of ignorance comes first, a person is said to be stained.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.103
तत्क्षयाद्धि भवेन्मुक्तिर् नान्यथा जन्मकोटिभिः ज्ञानमेकं विना नास्ति पुण्यपापपरिक्षयः
tatkṣayāddhi bhavenmuktir nānyathā janmakoṭibhiḥ jñānamekaṃ vinā nāsti puṇyapāpaparikṣayaḥ
For from the destruction of that liberation comes about, and not otherwise, (even) in tens of millions of births; without knowledge alone there is no complete destruction of merit and demerit.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.104
ज्ञानम् एवाभ्यसेत् तस्मान् मुक्त्यर्थं ब्रह्मवित्तमाः ज्ञानाभ्यासाद्धि वै पुंसां बुद्धिर्भवति निर्मला
jñānam evābhyaset tasmān muktyarthaṃ brahmavittamāḥ jñānābhyāsāddhi vai puṃsāṃ buddhirbhavati nirmalā
Therefore, best of knowers of brahman, one should practise knowledge alone for the sake of liberation; for indeed from the practice of knowledge men's intellect becomes spotless.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.105
तस्मात्सदाभ्यसेज्ज्ञानं तन्निष्ठस्तत्परायणः ज्ञानेनैकेन तृप्तस्य त्यक्तसंगस्य योगिनः
tasmātsadābhyasejjñānaṃ tanniṣṭhastatparāyaṇaḥ jñānenaikena tṛptasya tyaktasaṃgasya yoginaḥ
Therefore one should always practise knowledge, fixed on it and devoted to it. For the yogin who is satisfied by knowledge alone and has abandoned attachment,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.106
कर्तव्यं नास्ति विप्रेन्द्रा अस्ति चेत्तत्त्वविन्न च इह लोके परे चापि कर्तव्यं नास्ति तस्य वै
kartavyaṃ nāsti viprendrā asti cettattvavinna ca iha loke pare cāpi kartavyaṃ nāsti tasya vai
there is nothing to be done, O foremost of brahmins; and if there is (something to be done), he is not a knower of the truth. Neither in this world nor in the next is there anything to be done by him,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.107
जीवन्मुक्तो यतस् तस्माद् ब्रह्मवित् परमार्थतः ज्ञानाभ्यासरतो नित्यं ज्ञानतत्त्वार्थवित् स्वयम्
jīvanmukto yatas tasmād brahmavit paramārthataḥ jñānābhyāsarato nityaṃ jñānatattvārthavit svayam
since he is liberated while living; therefore the knower of brahman is (liberated) in the highest sense. Constantly devoted to the practice of knowledge, himself a knower of the true meaning of knowledge,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.108
कर्तव्याभ्यासमुत्सृज्य ज्ञानमेवाधिगच्छति वर्णाश्रमाभिमानी यस् त्यक्तक्रोधो द्विजोत्तमाः
kartavyābhyāsamutsṛjya jñānamevādhigacchati varṇāśramābhimānī yas tyaktakrodho dvijottamāḥ
abandoning the practice of what is to be done, he attains knowledge alone. But he who is proud of class and stage of life, (even) having given up anger, O best of the twice-born,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.109
अन्यत्र रमते मूढः सो ऽज्ञानी नात्र संशयः संसारहेतुरज्ञानं संसारस्तनुसंग्रहः
anyatra ramate mūḍhaḥ so 'jñānī nātra saṃśayaḥ saṃsāraheturajñānaṃ saṃsārastanusaṃgrahaḥ
the deluded man takes delight elsewhere; he is ignorant — there is no doubt about this. Ignorance is the cause of transmigration, and transmigration is the taking on of a body.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.110
मोक्षहेतुस् तथा ज्ञानं मुक्तः स्वात्मन्यवस्थितः अज्ञाने सति विप्रेन्द्राः क्रोधाद्या नात्र संशयः
mokṣahetus tathā jñānaṃ muktaḥ svātmanyavasthitaḥ ajñāne sati viprendrāḥ krodhādyā nātra saṃśayaḥ
So too knowledge is the cause of release; the liberated one abides in his own self. When ignorance is present, O foremost of brahmins, anger and the rest (arise) — no doubt about this.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.111
क्रोधो हर्षस् तथा लोभो मोहो दम्भो द्विजोत्तमाः धर्माधर्मौ हि तेषां च तद्वशात्तनुसंग्रहः
krodho harṣas tathā lobho moho dambho dvijottamāḥ dharmādharmau hi teṣāṃ ca tadvaśāttanusaṃgrahaḥ
Anger, elation, and greed, delusion, hypocrisy, O best of the twice-born — and for them (there are) merit and demerit, and through the power of that comes the taking on of a body.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.112
शरीरे सति वै क्लेशः सो ऽविद्यां संत्यजेद्बुधः अविद्यां विद्यया हित्वा स्थितस्यैव च योगिनः
śarīre sati vai kleśaḥ so 'vidyāṃ saṃtyajedbudhaḥ avidyāṃ vidyayā hitvā sthitasyaiva ca yoginaḥ
So long as the body exists there is affliction; therefore let the wise man wholly abandon ignorance. And for the yogin who, having dispelled ignorance by knowledge, remains (thus established) —
AI translation rendered from the Sanskrit, not a published edition
LiP 86.113
क्रोधाद्या नाशमायान्ति धर्माधर्मौ च वै द्विजाः तत्क्षयाच्च शरीरेण न पुनः सम्प्रयुज्यते
krodhādyā nāśamāyānti dharmādharmau ca vai dvijāḥ tatkṣayācca śarīreṇa na punaḥ samprayujyate
anger and the rest come to destruction, and also merit and demerit, O twice-born ones; and by their exhaustion he is not again joined with a body.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.114
स एव मुक्तः संसाराद् दुःखत्रयविवर्जितः एवं ज्ञानं विना नास्ति ध्यानं ध्यातुर् द्विजर्षभाः
sa eva muktaḥ saṃsārād duḥkhatrayavivarjitaḥ evaṃ jñānaṃ vinā nāsti dhyānaṃ dhyātur dvijarṣabhāḥ
He alone is released from the round of rebirth, freed from the three sufferings. Thus, without knowledge there is no meditation for the meditator, O best of the twice-born.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.115
ज्ञानं गुरोर्हि संपर्कान् न वाचा परमार्थतः चतुर्व्यूहमिति ज्ञात्वा ध्याता ध्यानं समभ्यसेत्
jñānaṃ gurorhi saṃparkān na vācā paramārthataḥ caturvyūhamiti jñātvā dhyātā dhyānaṃ samabhyaset
For knowledge (comes) from contact with a teacher, not from speech, in the highest sense. Knowing (it) to be of four arrangements, let the meditator practise meditation.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.116
सहजागन्तुकं पापम् अस्थिवागुद्भवं तथा ज्ञानाग्निर्दहते क्षिप्रं शुष्केन्धनम् इवानलः
sahajāgantukaṃ pāpam asthivāgudbhavaṃ tathā jñānāgnirdahate kṣipraṃ śuṣkendhanam ivānalaḥ
Sin inborn and sin acquired, and that which arises from bone and speech — the fire of knowledge burns it swiftly, as fire burns dry fuel.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.117
ज्ञानात्परतरं नास्ति सर्वपापविनाशनम् अभ्यसेच्च सदा ज्ञानं सर्वसंगविवर्जितः
jñānātparataraṃ nāsti sarvapāpavināśanam abhyasecca sadā jñānaṃ sarvasaṃgavivarjitaḥ
There is nothing higher than knowledge, which destroys all sin; and one should always practise knowledge, freed from every attachment.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.118
ज्ञानिनः सर्वपापानि जीर्यन्ते नात्र संशयः क्रीडन्नपि न लिप्येत पापैर्नानाविधैरपि
jñāninaḥ sarvapāpāni jīryante nātra saṃśayaḥ krīḍannapi na lipyeta pāpairnānāvidhairapi
All the sins of the knower waste away — there is no doubt of this; even while he plays he would not be stained, even by sins of many kinds.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.119
ज्ञानं यथा तथा ध्यानं तस्माद्ध्यानं समभ्यसेत् ध्यानं निर्विषयं प्रोक्तम् आदौ सविषयं तथा
jñānaṃ yathā tathā dhyānaṃ tasmāddhyānaṃ samabhyaset dhyānaṃ nirviṣayaṃ proktam ādau saviṣayaṃ tathā
As is knowledge, so is meditation; therefore let one practise meditation. Meditation is declared to be without an object, and at the beginning with an object.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.120
षट्प्रकारं समभ्यस्य चतुःषड्दशभिस् तथा तथा द्वादशधा चैव पुनः षोडशधा क्रमात्
ṣaṭprakāraṃ samabhyasya catuḥṣaḍdaśabhis tathā tathā dvādaśadhā caiva punaḥ ṣoḍaśadhā kramāt
Having practised the sixfold (meditation), and likewise with the four, the six and the ten, and again twelvefold, and then sixteenfold in due order,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.121
द्विधाभ्यस्य च योगीन्द्रो मुच्यते नात्र संशयः शुद्धजांबूनदाकारं विधूमाङ्गारसन्निभम्
dvidhābhyasya ca yogīndro mucyate nātra saṃśayaḥ śuddhajāṃbūnadākāraṃ vidhūmāṅgārasannibham
and having practised in the two ways, the lord of yogins is liberated — there is no doubt of this. (Of) the form of pure gold, resembling a smokeless coal,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.122
पीतं रक्तं सितं विद्युत् कोटिकोटिसमप्रभम् अथवा ब्रह्मरन्ध्रस्थं चित्तं कृत्वा प्रयत्नतः
pītaṃ raktaṃ sitaṃ vidyut koṭikoṭisamaprabham athavā brahmarandhrasthaṃ cittaṃ kṛtvā prayatnataḥ
yellow, red, white, lightning-like, with a brilliance equal to a hundred million times a hundred million — or else, having with effort fixed the mind in the aperture of brahman,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.123
न सितं वासितं पीतं न स्मरेद् ब्रह्मविद् भवेत् अहिंसकः सत्यवादी अस्तेयी सर्वयत्नतः
na sitaṃ vāsitaṃ pītaṃ na smared brahmavid bhavet ahiṃsakaḥ satyavādī asteyī sarvayatnataḥ
he should recall neither white nor (dark), nor yellow; he would become a knower of brahman: non-injuring, truthful, not stealing, with all effort,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.124
परिग्रहविनिर्मुक्तो ब्रह्मचारी दृढव्रतः संतुष्टः शौचसम्पन्नः स्वाध्यायनिरतः सदा
parigrahavinirmukto brahmacārī dṛḍhavrataḥ saṃtuṣṭaḥ śaucasampannaḥ svādhyāyanirataḥ sadā
free from possessions, chaste, firm in his vows, content, endowed with purity, always devoted to recitation of his own scripture,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.125
मद्रक्तश्चाभ्यसेद्ध्यानं गुरुसंपर्कजं ध्रुवम् न बुध्यति तथा ध्याता स्थाप्य चित्तं द्विजोत्तमाः
madraktaścābhyaseddhyānaṃ gurusaṃparkajaṃ dhruvam na budhyati tathā dhyātā sthāpya cittaṃ dvijottamāḥ
and, attached to me, let him practise the meditation that surely arises from contact with a teacher. So the meditator, having fixed the mind, is not (otherwise) aware, O best of the twice-born.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.126
न चाभिमन्यते योगी न पश्यति समन्ततः न घ्राति न शृणोत्येव लीनः स्वात्मनि यः स्वयम्
na cābhimanyate yogī na paśyati samantataḥ na ghrāti na śṛṇotyeva līnaḥ svātmani yaḥ svayam
And the yogin does not conceive, does not see on any side, does not smell, does not hear at all — he who is himself dissolved in his own self,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.127
न च स्पर्शं विजानाति स वै समरसः स्मृतः पार्थिवे पटले ब्रह्मा वारितत्त्वे हरिः स्वयम्
na ca sparśaṃ vijānāti sa vai samarasaḥ smṛtaḥ pārthive paṭale brahmā vāritattve hariḥ svayam
and does not perceive touch: he indeed is called one of even savour. In the earthy layer is Brahmā, in the water-element Hari himself,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.128
वाह्नेये कालरुद्राख्यो वायुतत्त्वे महेश्वरः सुषिरे स शिवः साक्षात् क्रमादेवं विचिन्तयेत्
vāhneye kālarudrākhyo vāyutattve maheśvaraḥ suṣire sa śivaḥ sākṣāt kramādevaṃ vicintayet
in the fiery (element) he is named Kālarudra, in the wind-element Maheśvara, in the hollow (ether) he is Śiva himself; thus should one contemplate in order.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.129
क्षितौ शर्वः स्मृतो देवो ह्य् अपां भव इति स्मृतः रुद्र एव तथा वह्नौ उग्रो वायौ व्यवस्थितः
kṣitau śarvaḥ smṛto devo hy apāṃ bhava iti smṛtaḥ rudra eva tathā vahnau ugro vāyau vyavasthitaḥ
In earth the god is called Śarva, and of the waters he is called Bhava; in fire indeed Rudra, and Ugra is stationed in the wind;
AI translation rendered from the Sanskrit, not a published edition
LiP 86.130
भीमः सुषिरनाके ऽसौ भास्करे मण्डले स्थितः ईशानः सोमबिम्बे च महादेव इति स्मृतः
bhīmaḥ suṣiranāke 'sau bhāskare maṇḍale sthitaḥ īśānaḥ somabimbe ca mahādeva iti smṛtaḥ
Bhīma is he in the hollow sky, stationed in the orb of the sun as Īśāna, and in the disc of the moon he is called Mahādeva;
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.131
पुंसां पशुपतिर्देवश् चाष्टधाहं व्यवस्थितः काठिन्यं यत्तनौ सर्वं पार्थिवं परिगीयते
puṃsāṃ paśupatirdevaś cāṣṭadhāhaṃ vyavasthitaḥ kāṭhinyaṃ yattanau sarvaṃ pārthivaṃ parigīyate
among men the god is Paśupati — thus I am established in eight ways. Whatever hardness there is in the body, all that is proclaimed to be earthy;
AI translation rendered from the Sanskrit, not a published edition
LiP 86.132
आप्यं द्रवमिति प्रोक्तं वर्णाख्यो वह्निरुच्यते यत्संचरति तद्वायुः सुषिरं यद्द्विजोत्तमाः
āpyaṃ dravamiti proktaṃ varṇākhyo vahnirucyate yatsaṃcarati tadvāyuḥ suṣiraṃ yaddvijottamāḥ
What is fluid is declared to belong to water; what is called colour is said to be fire; what moves about, that is wind; and what is hollow, O best of the twice-born—
AI translation rendered from the Sanskrit, not a published edition
LiP 86.133
तदाकाशं च विज्ञानं शब्दजं व्योमसंभवम् तथैव विप्रा विज्ञानं स्पर्शाख्यं वायुसंभवम्
tadākāśaṃ ca vijñānaṃ śabdajaṃ vyomasaṃbhavam tathaiva viprā vijñānaṃ sparśākhyaṃ vāyusaṃbhavam
—that is ether; and the cognition arising from sound is born of ether; just so, O brahmins, the cognition called touch is born of wind.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.134
रूपं वाह्नेयमित्युक्तम् आप्यं रसमयं द्विजाः गन्धाख्यं पार्थिवं भूयश् चिन्तयेद्भास्करं क्रमात्
rūpaṃ vāhneyamityuktam āpyaṃ rasamayaṃ dvijāḥ gandhākhyaṃ pārthivaṃ bhūyaś cintayedbhāskaraṃ kramāt
Form is said to belong to fire, and what consists of taste to water, O twice-born; what is called smell belongs to earth; further, one should meditate on the sun in due order.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.135
नेत्रे च दक्षिणे वामे सोमं हृदि विभुं द्विजाः आजानु पृथिवीतत्त्वम् आनाभेर् वारिमण्डलम्
netre ca dakṣiṇe vāme somaṃ hṛdi vibhuṃ dvijāḥ ājānu pṛthivītattvam ānābher vārimaṇḍalam
And (the sun) in the right eye, the moon in the left, the all-pervading one in the heart, O brahmins; up to the knees is the earth-principle, up to the navel the circle of water.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.136
आकण्ठं वह्नितत्त्वं स्याल् ललाटान्तं द्विजोत्तमाः वायव्यं वै ललाटाद्यं व्योमाख्यं वा शिखाग्रकम्
ākaṇṭhaṃ vahnitattvaṃ syāl lalāṭāntaṃ dvijottamāḥ vāyavyaṃ vai lalāṭādyaṃ vyomākhyaṃ vā śikhāgrakam
Up to the throat would be the fire-principle, up to the end of the forehead, O best of the twice-born; from the forehead upward is that of wind, and that called ether up to the tip of the crown-lock.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.137
हंसाख्यं च ततो ब्रह्म व्योम्नश्चोर्ध्वं ततः परम् व्योमाख्यो व्योममध्यस्थो ह्य् अयं प्राथमिकः स्मरेत्
haṃsākhyaṃ ca tato brahma vyomnaścordhvaṃ tataḥ param vyomākhyo vyomamadhyastho hy ayaṃ prāthamikaḥ smaret
And then the brahman called Haṃsa, and above ether, beyond that; he who is called Vyoman, standing in the middle of the ether—this the beginner should call to mind.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.138
न जीवः प्रकृतिः सत्त्वं रजश्चाथ तमः पुनः महांस्तथाभिमानश् च तन्मात्राणीन्द्रियाणि च
na jīvaḥ prakṛtiḥ sattvaṃ rajaścātha tamaḥ punaḥ mahāṃstathābhimānaś ca tanmātrāṇīndriyāṇi ca
Not the individual soul, not prakṛti, not sattva, nor rajas, nor again tamas, nor mahat, nor the sense of self, nor the subtle elements, nor the sense-faculties,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.139
व्योमादीनि च भूतानि नैवेह परमार्थतः व्याप्य तिष्ठद्यतो विश्वं स्थाणुरित्यभिधीयते
vyomādīni ca bhūtāni naiveha paramārthataḥ vyāpya tiṣṭhadyato viśvaṃ sthāṇurityabhidhīyate
nor the elements beginning with ether—none of these exist here in the highest sense; since he stands pervading the universe, he is called Sthāṇu (the Pillar).
AI translation rendered from the Sanskrit, not a published edition
LiP 86.140
उदेति सूर्यो भीतश् च पवते वात एव च द्योतते चन्द्रमा वह्निर् ज्वलत्यापो वहन्ति च
udeti sūryo bhītaś ca pavate vāta eva ca dyotate candramā vahnir jvalatyāpo vahanti ca
Out of fear the sun rises, and the wind blows, the moon shines, fire burns, and the waters flow.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.141
दधाति भूमिराकाशम् अवकाशं ददाति च तदाज्ञया ततं सर्वं तस्माद्वै चिन्तयेद्द्विजाः
dadhāti bhūmirākāśam avakāśaṃ dadāti ca tadājñayā tataṃ sarvaṃ tasmādvai cintayeddvijāḥ
The earth supports, and space gives room; by his command all this is spread out—therefore, O brahmins, one should meditate on him.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.142
तेनैवाधिष्ठितं तस्माद् एतत्सर्वं द्विजोत्तमाः सर्वरूपमयः शर्व इति मत्वा स्मरेद्भवम्
tenaivādhiṣṭhitaṃ tasmād etatsarvaṃ dvijottamāḥ sarvarūpamayaḥ śarva iti matvā smaredbhavam
Therefore all this is governed by him alone, O best of the twice-born; knowing that Śarva consists of all forms, one should call Bhava to mind.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.143
संसारविषतप्तानां ज्ञानध्यानामृतेन वै प्रतीकारः समाख्यातो नान्यथा द्विजसत्तमाः
saṃsāraviṣataptānāṃ jñānadhyānāmṛtena vai pratīkāraḥ samākhyāto nānyathā dvijasattamāḥ
For those burned by the poison of transmigration, the remedy is declared to be the nectar of knowledge and meditation, and no other, O best of the twice-born.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.144
ज्ञानं धर्मोद्भवं साक्षाज् ज्ञानाद् वैराग्यसंभवः वैराग्यात्परमं ज्ञानं परमार्थप्रकाशकम्
jñānaṃ dharmodbhavaṃ sākṣāj jñānād vairāgyasaṃbhavaḥ vairāgyātparamaṃ jñānaṃ paramārthaprakāśakam
Knowledge arises directly from dharma; from knowledge comes dispassion; from dispassion comes the highest knowledge, which reveals the supreme reality.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.145
ज्ञानवैराग्ययुक्तस्य योगसिद्धिर्द्विजोत्तमाः योगसिद्ध्या विमुक्तिः स्यात् सत्त्वनिष्ठस्य नान्यथा
jñānavairāgyayuktasya yogasiddhirdvijottamāḥ yogasiddhyā vimuktiḥ syāt sattvaniṣṭhasya nānyathā
For one endowed with knowledge and dispassion there is success in yoga, O best of the twice-born; by success in yoga comes release for one grounded in sattva, and not otherwise.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.146
तमोविद्यापदच्छन्नं चित्रं यत्पदमव्ययम् सत्त्वशक्तिं समास्थाय शिवमभ्यर्चयेद्द्विजाः
tamovidyāpadacchannaṃ citraṃ yatpadamavyayam sattvaśaktiṃ samāsthāya śivamabhyarcayeddvijāḥ
That manifold, imperishable station which is covered over by the station of darkness and (false) knowledge—resorting to the power of sattva, one should worship Śiva, O brahmins.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.147
यः सत्त्वनिष्ठो मद्भक्तो मदर्चनपरायणः सर्वतो धर्मनिष्ठश् च सदोत्साही समाहितः
yaḥ sattvaniṣṭho madbhakto madarcanaparāyaṇaḥ sarvato dharmaniṣṭhaś ca sadotsāhī samāhitaḥ
He who is grounded in sattva, devoted to me, intent on worshipping me, established in dharma in every way, always energetic, composed,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.148
सर्वद्वन्द्वसहो धीरः सर्वभूतहिते रतः ऋजुस्वभावः सततं स्वस्थचित्तो मृदुः सदा
sarvadvandvasaho dhīraḥ sarvabhūtahite rataḥ ṛjusvabhāvaḥ satataṃ svasthacitto mṛduḥ sadā
enduring all pairs of opposites, steadfast, delighting in the welfare of all beings, upright by nature, ever of settled mind, always gentle,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.149
अमानी बुद्धिमाञ्छान्तस् त्यक्तस्पर्धो द्विजोत्तमाः सदा मुमुक्षुर्धर्मज्ञः स्वात्मलक्षणलक्षणः
amānī buddhimāñchāntas tyaktaspardho dvijottamāḥ sadā mumukṣurdharmajñaḥ svātmalakṣaṇalakṣaṇaḥ
free of conceit, intelligent, calm, having abandoned rivalry, O best of the twice-born, ever desiring liberation, knowing dharma, marked by the marks of his own self—
AI translation rendered from the Sanskrit, not a published edition
LiP 86.150
ऋणत्रयविनिर्मुक्तः पूर्वजन्मनि पुण्यभाक् जरायुक्तो द्विजो भूत्वा श्रद्धया च गुरोः क्रमात्
ṛṇatrayavinirmuktaḥ pūrvajanmani puṇyabhāk jarāyukto dvijo bhūtvā śraddhayā ca guroḥ kramāt
freed from the three debts, having a share of merit from a former birth, having become a twice-born endowed with age, and by faith, step by step, from a teacher—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.151
अन्यथा वापि शुश्रूषां कृत्वा कृत्रिमवर्जितः स्वर्गलोकमनुप्राप्य भुक्त्वा भोगाननुक्रमात्
anyathā vāpi śuśrūṣāṃ kṛtvā kṛtrimavarjitaḥ svargalokamanuprāpya bhuktvā bhogānanukramāt
or else, having rendered service, free from pretence, having attained the world of heaven and enjoyed its pleasures in succession,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.152
आसाद्य भारतं वर्षं ब्रह्मविज्जायते द्विजाः संपर्काज्ज्ञानमासाद्य ज्ञानिनो योगविद्भवेत्
āsādya bhārataṃ varṣaṃ brahmavijjāyate dvijāḥ saṃparkājjñānamāsādya jñānino yogavidbhavet
Having reached the land of Bhārata, one becomes a knower of brahman, O twice-born; and through contact with a knower of that, having gained knowledge, one becomes a knower of yoga.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.153
क्रमो ऽयं मलपूर्णस्य ज्ञानप्राप्तेर्द्विजोत्तमाः तस्मादनेन मार्गेण त्यक्तसंगो दृढव्रतः
kramo 'yaṃ malapūrṇasya jñānaprāpterdvijottamāḥ tasmādanena mārgeṇa tyaktasaṃgo dṛḍhavrataḥ
This, O best of the twice-born, is the sequence by which one full of impurity attains knowledge; therefore, by this path, with attachment abandoned and vows held firm,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.154
संसारकालकूटाख्यान् मुच्यते मुनिपुङ्गवाः एवं संक्षेपतः प्रोक्तं मया युष्माकमच्युतम्
saṃsārakālakūṭākhyān mucyate munipuṅgavāḥ evaṃ saṃkṣepataḥ proktaṃ mayā yuṣmākamacyutam
one is freed from that which is called the deadly poison of transmigration, O foremost of sages. Thus has the imperishable (truth) been declared by me to you in brief,
AI translation rendered from the Sanskrit, not a published edition
LiP 86.155
ज्ञानस्यैवेह माहात्म्यं प्रसंगादिह शोभनम् एवं पाशुपतं योगं कथितं त्वीश्वरेण तु
jñānasyaiveha māhātmyaṃ prasaṃgādiha śobhanam evaṃ pāśupataṃ yogaṃ kathitaṃ tvīśvareṇa tu
and (thus) the excellent greatness of knowledge alone here, (told) as it came up in the course (of the discourse). In this way the Pāśupata yoga was recounted by the Lord.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 86.156
न देयं यस्य कस्यापि शिवोक्तं मुनिपुङ्गवाः दातव्यं योगिने नित्यं भस्मनिष्ठाय सुप्रियम्
na deyaṃ yasya kasyāpi śivoktaṃ munipuṅgavāḥ dātavyaṃ yogine nityaṃ bhasmaniṣṭhāya supriyam
What has been spoken by Śiva is not to be given to just anyone, O foremost of sages; being very dear, it is always to be given to a yogin devoted to (the rite of) ashes.
AI translation rendered from the Sanskrit, not a published edition
LiP 86.157
यः पठेच्छृणुयाद्वापि संसारशमनं नरः स याति ब्रह्मसायुज्यं नात्र कार्या विचारणा
yaḥ paṭhecchṛṇuyādvāpi saṃsāraśamanaṃ naraḥ sa yāti brahmasāyujyaṃ nātra kāryā vicāraṇā
The man who recites or even hears this (teaching), which quells transmigration, goes to union with brahman; no doubt is to be entertained about this.
AI translation rendered from the Sanskrit, not a published edition