Linga Purana — Chapter 88
LiP 88.1
केन योगेन वै सूत गुणप्राप्तिः सतामिह अणिमादिगुणोपेता भवन्त्येवेह योगिनः तत्सर्वं विस्तरात्सूत वक्तुमर्हसि सांप्रतम्
kena yogena vai sūta guṇaprāptiḥ satāmiha aṇimādiguṇopetā bhavantyeveha yoginaḥ tatsarvaṃ vistarātsūta vaktumarhasi sāṃpratam
By what yoga, O Sūta, (is there) attainment of the (eight) qualities for the good here? Do yogins here indeed become possessed of the qualities beginning with aṇimā? All that you should now tell in detail, O Sūta.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.2
अत ऊर्ध्वं प्रवक्ष्यामि योगं परमदुर्लभम् पञ्चधा संस्मरेदादौ स्थाप्य चित्ते सनातनम्
ata ūrdhvaṃ pravakṣyāmi yogaṃ paramadurlabham pañcadhā saṃsmaredādau sthāpya citte sanātanam
Hereafter I shall declare the yoga that is most hard to obtain. First, having established the Eternal One in the mind, one should meditate (on him) in fivefold form.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.3
कल्पयेच्चासनं पद्मं सोमसूर्याग्निसंयुतम् षड्विंशच्छक्तिसंयुक्तम् अष्टधा च द्विजोत्तमाः
kalpayeccāsanaṃ padmaṃ somasūryāgnisaṃyutam ṣaḍviṃśacchaktisaṃyuktam aṣṭadhā ca dvijottamāḥ
And one should construct a lotus seat joined with moon, sun and fire, endowed with twenty-six powers, and eightfold, O best of twice-born ones.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.4
ततः षोडशधा चैव पुनर्द्वादशधा द्विजाः स्मरेच् च तत् तथा मध्ये देव्या देवम् उमापतिम्
tataḥ ṣoḍaśadhā caiva punardvādaśadhā dvijāḥ smarec ca tat tathā madhye devyā devam umāpatim
Then sixteenfold, and again twelvefold, O twice-born ones; and one should meditate on that, and in the middle on the God, Umā's husband, together with the Goddess,
AI translation rendered from the Sanskrit, not a published edition
LiP 88.5
अष्टशक्तिसमायुक्तम् अष्टमूर्तिमजं प्रभुम् ताभिश्चाष्टविधा रुद्राश् चतुःषष्टिविधाः पुनः
aṣṭaśaktisamāyuktam aṣṭamūrtimajaṃ prabhum tābhiścāṣṭavidhā rudrāś catuḥṣaṣṭividhāḥ punaḥ
joined with the eight powers, the unborn Lord of eight forms; and by those (powers) the Rudras are eightfold, and again sixtyfourfold,
AI translation rendered from the Sanskrit, not a published edition
LiP 88.6
शक्तयश् च तथा सर्वा गुणाष्टकसमन्विताः एवं स्मरेत्क्रमेणैव लब्ध्वा ज्ञानमनुत्तमम्
śaktayaś ca tathā sarvā guṇāṣṭakasamanvitāḥ evaṃ smaretkrameṇaiva labdhvā jñānamanuttamam
and likewise all the powers, endowed with the group of eight qualities. Thus should one meditate, just in order, having obtained the unsurpassed knowledge.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.7
एवं पाशुपतं योगं मोक्षसिद्धिप्रदायकम् तस्याणिमादयो विप्रा नान्यथा कर्मकोटिभिः
evaṃ pāśupataṃ yogaṃ mokṣasiddhipradāyakam tasyāṇimādayo viprā nānyathā karmakoṭibhiḥ
Thus (is) the Pāśupata yoga, bestower of liberation and (of the) siddhis; his are the (powers) beginning with aṇimā, O brahmins, and not otherwise, (not) by tens of millions of rites.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.8
तत्राष्टगुणमैश्वर्यं योगिनां समुदाहृतम् तत्सर्वं क्रमयोगेन ह्य् उच्यमानं निबोधत
tatrāṣṭaguṇamaiśvaryaṃ yogināṃ samudāhṛtam tatsarvaṃ kramayogena hy ucyamānaṃ nibodhata
Therein the eight-qualitied lordship of yogins is declared; learn all that as it is being told in due sequence.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.9
अणिमा लघिमा चैव महिमा प्राप्तिरेव च प्राकाम्यं चैव सर्वत्र ईशित्वं चैव सर्वतः
aṇimā laghimā caiva mahimā prāptireva ca prākāmyaṃ caiva sarvatra īśitvaṃ caiva sarvataḥ
Aṇimā (minuteness) and laghimā (lightness), mahimā (greatness) and attainment (prāpti), and prākāmya (irresistible will) everywhere, and lordship (īśitva) in all respects,
AI translation rendered from the Sanskrit, not a published edition
LiP 88.10
वशित्वमथ सर्वत्र यत्र कामावसायिता तच्चापि त्रिविधं ज्ञेयम् ऐश्वर्यं सार्वकामिकम्
vaśitvamatha sarvatra yatra kāmāvasāyitā taccāpi trividhaṃ jñeyam aiśvaryaṃ sārvakāmikam
And mastery everywhere, wherein there is the realization of every wish — that too is to be known as threefold: the lordship that fulfils all desires.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.11
सावद्यं निरवद्यं च सूक्ष्मं चैव प्रवर्तते सावद्यं नाम यत्तत्र पञ्चभूतात्मकं स्मृतम्
sāvadyaṃ niravadyaṃ ca sūkṣmaṃ caiva pravartate sāvadyaṃ nāma yattatra pañcabhūtātmakaṃ smṛtam
It proceeds (in three ways): as blameworthy, as blameless, and as subtle. That among these which is called 'blameworthy' is said to consist of the five elements.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.12
इन्द्रियाणि मनश्चैव अहङ्कारश् च यः स्मृतः तत्र सूक्ष्मप्रवृत्तिस्तु पञ्चभूतात्मिका पुनः
indriyāṇi manaścaiva ahaṅkāraś ca yaḥ smṛtaḥ tatra sūkṣmapravṛttistu pañcabhūtātmikā punaḥ
The senses, and the mind, and what is called the I-maker (ahaṅkāra) — therein the subtle operation is again elemental, made of the five elements.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.13
इन्द्रियाणि मनश्चित्तबुद्ध्यहङ्कारसंज्ञितम् तथा सर्वमयं चैव आत्मस्था ख्यातिरेव च
indriyāṇi manaścittabuddhyahaṅkārasaṃjñitam tathā sarvamayaṃ caiva ātmasthā khyātireva ca
The senses, and that designated as mind, thought, intellect and I-maker, and likewise that which is made of all (things), and the cognition abiding in the self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.14
संयोग एव त्रिविधः सूक्ष्मेष्वेव प्रवर्तते पुनरष्टगुणश्चापि सूक्ष्मेष्वेव विधीयते
saṃyoga eva trividhaḥ sūkṣmeṣveva pravartate punaraṣṭaguṇaścāpi sūkṣmeṣveva vidhīyate
The conjunction itself, threefold, operates only among the subtle (things); and again the eightfold quality too is prescribed only among the subtle.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.15
तस्य रूपं प्रवक्ष्यामि यथाह भगवान्प्रभुः त्रैलोक्ये सर्वभूतेषु यथास्य नियमः स्मृतः
tasya rūpaṃ pravakṣyāmi yathāha bhagavānprabhuḥ trailokye sarvabhūteṣu yathāsya niyamaḥ smṛtaḥ
I shall declare its form, as the Lord, the mighty one, has stated it, and how its regulation is held to be among all beings in the three worlds.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.16
अणिमाद्यं तथाव्यक्तं सर्वत्रैव प्रतिष्ठितम् त्रैलोक्ये सर्वभूतानां दुष्प्राप्यं समुदाहृतम्
aṇimādyaṃ tathāvyaktaṃ sarvatraiva pratiṣṭhitam trailokye sarvabhūtānāṃ duṣprāpyaṃ samudāhṛtam
That beginning with aṇimā, being likewise unmanifest, is established everywhere; among all beings in the three worlds it is declared hard to attain.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.17
तत् तस्य भवति प्राप्यं प्रथमं योगिनां बलम् लङ्घनं प्लवनं लोके रूपमस्य सदा भवेत्
tat tasya bhavati prāpyaṃ prathamaṃ yogināṃ balam laṅghanaṃ plavanaṃ loke rūpamasya sadā bhavet
That becomes attainable for him: the first power of yogins; his form in the world would ever be (that of) leaping and floating.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.18
शीघ्रत्वं सर्वभूतेषु द्वितीयं तु पदं स्मृतम् त्रैलोक्ये सर्वभूतानां महिम्ना चैव वन्दितम्
śīghratvaṃ sarvabhūteṣu dvitīyaṃ tu padaṃ smṛtam trailokye sarvabhūtānāṃ mahimnā caiva vanditam
Swiftness among all beings is held to be the second stage; among all beings in the three worlds it is honoured through greatness (mahiman).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.19
महित्वं चापि लोके ऽस्मिंस् तृतीयो योग उच्यते त्रैलोक्ये सर्वभूतेषु यथेष्टगमनं स्मृतम्
mahitvaṃ cāpi loke 'smiṃs tṛtīyo yoga ucyate trailokye sarvabhūteṣu yatheṣṭagamanaṃ smṛtam
And greatness in this world is called the third yoga; among all beings in the three worlds it is held to be going wherever one wishes.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.20
प्राकामान् विषयान् भुङ्क्ते तथाप्रतिहतः क्वचित् त्रैलोक्ये सर्वभूतानां सुखदुःखं प्रवर्तते
prākāmān viṣayān bhuṅkte tathāpratihataḥ kvacit trailokye sarvabhūtānāṃ sukhaduḥkhaṃ pravartate
He enjoys the objects of desire (prākāmya), unobstructed anywhere; among all beings in the three worlds pleasure and pain arise (at his will).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.21
ईशो भवति सर्वत्र प्रविभागेन योगवित् वश्यानि चास्य भूतानि त्रैलोक्ये सचराचरे
īśo bhavati sarvatra pravibhāgena yogavit vaśyāni cāsya bhūtāni trailokye sacarācare
The knower of yoga becomes lord everywhere by (this) division, and the beings in the three worlds, with moving and unmoving things, are subject to him.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.22
इच्छया तस्य रूपाणि भवन्ति न भवन्ति च यत्र कामावसायित्वं त्रैलोक्ये सचराचरे
icchayā tasya rūpāṇi bhavanti na bhavanti ca yatra kāmāvasāyitvaṃ trailokye sacarācare
By his wish forms come to be and cease to be, wherein lies the fulfilment of desire in the three worlds with its moving and unmoving beings.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.23
शब्दः स्पर्शो रसो गन्धो रूपं चैव मनस् तथा प्रवर्तन्ते ऽस्य चेच्छातो न भवन्ति यथेच्छया
śabdaḥ sparśo raso gandho rūpaṃ caiva manas tathā pravartante 'sya cecchāto na bhavanti yathecchayā
Sound, touch, taste, smell, and form, and likewise the mind, arise for him according to his wish, and cease to be according to his wish.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.24
न जायते न म्रियते छिद्यते न च भिद्यते न दह्यते न मुह्येत लीयते न च लिप्यते
na jāyate na mriyate chidyate na ca bhidyate na dahyate na muhyeta līyate na ca lipyate
It is not born, it does not die, it is not cut and it is not split, it is not burnt, it would not be deluded, it is not dissolved and it is not stained.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.25
न क्षीयते न क्षरति खिद्यते न कदाचन क्रियते वा न सर्वत्र तथा विक्रियते न च
na kṣīyate na kṣarati khidyate na kadācana kriyate vā na sarvatra tathā vikriyate na ca
It does not waste away, it does not flow off, it is never wearied, nor is it made anywhere, and likewise it is not altered.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.26
अगन्धरसरूपस्तु अस्पर्शः शब्दवर्जितः अवर्णो ह्यस्वरश् चैव असवर्णस्तु कर्हिचित्
agandharasarūpastu asparśaḥ śabdavarjitaḥ avarṇo hyasvaraś caiva asavarṇastu karhicit
Without smell, taste and form, without touch, devoid of sound, without colour and without vowel-sound, and never of like class (with anything).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.27
स भुङ्क्ते विषयांश्चैव विषयैर्न च युज्यते अणुत्वात्तु परः सूक्ष्मः सूक्ष्मत्वाद् अपवर्गिकः
sa bhuṅkte viṣayāṃścaiva viṣayairna ca yujyate aṇutvāttu paraḥ sūkṣmaḥ sūkṣmatvād apavargikaḥ
He enjoys the objects of sense, yet he is not joined to the objects; being minute he is higher and subtle, and by his subtlety he belongs to release.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.28
व्यापकस्त्वपवर्गाच्च व्यापकात्पुरुषः स्मृतः पुरुषः सूक्ष्मभावात्तु ऐश्वर्ये परमे स्थितः
vyāpakastvapavargācca vyāpakātpuruṣaḥ smṛtaḥ puruṣaḥ sūkṣmabhāvāttu aiśvarye parame sthitaḥ
And from release (he is) pervading; from the pervading, he is called Puruṣa; and Puruṣa, because of his subtle nature, is established in the supreme lordship.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.29
गुणोत्तरमथैश्वर्ये सर्वतः सूक्ष्ममुच्यते ऐश्वर्यं चाप्रतीघातं प्राप्य योगमनुत्तमम्
guṇottaramathaiśvarye sarvataḥ sūkṣmamucyate aiśvaryaṃ cāpratīghātaṃ prāpya yogamanuttamam
Then in lordship what surpasses the qualities is called subtle in every respect; and having attained the unobstructed lordship and unsurpassed yoga—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.30
अपवर्गं ततो गच्छेत् सूक्ष्मं तत्परमं पदम् एवं पाशुपतं योगं ज्ञातव्यं मुनिपुङ्गवाः
apavargaṃ tato gacchet sūkṣmaṃ tatparamaṃ padam evaṃ pāśupataṃ yogaṃ jñātavyaṃ munipuṅgavāḥ
Then he would go to release, the subtle, that highest state. Thus, O foremost of sages, the Pāśupata yoga is to be known.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.31
स्वर्गापवर्गफलदं शिवसायुज्यकारणम् अथवा गतविज्ञानो रागात्कर्म समाचरेत्
svargāpavargaphaladaṃ śivasāyujyakāraṇam athavā gatavijñāno rāgātkarma samācaret
(It is) that which gives the fruit of heaven and of release, the cause of union with Śiva. Or else, one whose knowledge has departed may perform action out of passion.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.32
राजसं तामसं वापि भुक्त्वा तत्रैव मुच्यते तथा सुकृतकर्मा तु फलं स्वर्गे समश्नुते
rājasaṃ tāmasaṃ vāpi bhuktvā tatraiva mucyate tathā sukṛtakarmā tu phalaṃ svarge samaśnute
Having enjoyed (the fruit), whether rajasic or tamasic, he is released right there; likewise one of good deeds obtains his fruit in heaven.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.33
तस्मात्स्थानात्पुनः श्रेष्ठो मानुष्यमुपपद्यते तस्माद्ब्रह्म परं सौख्यं ब्रह्म शाश्वतम् उत्तमम्
tasmātsthānātpunaḥ śreṣṭho mānuṣyamupapadyate tasmādbrahma paraṃ saukhyaṃ brahma śāśvatam uttamam
From that station he is born again as an excellent human being. Therefore brahman is the highest happiness; brahman is everlasting and supreme.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.34
ब्रह्म एव हि सेवेत ब्रह्मैव हि परं सुखम् परिश्रमो हि यज्ञानां महतार्थेन वर्तते
brahma eva hi seveta brahmaiva hi paraṃ sukham pariśramo hi yajñānāṃ mahatārthena vartate
One should serve brahman alone, for brahman alone is the supreme happiness; the toil of sacrifices proceeds with great expense of means.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.35
भूयो मृत्युवशं याति तस्मान्मोक्षः परं सुखम् अथवा ध्यानसंयुक्तो ब्रह्मतत्त्वपरायणः
bhūyo mṛtyuvaśaṃ yāti tasmānmokṣaḥ paraṃ sukham athavā dhyānasaṃyukto brahmatattvaparāyaṇaḥ
(By sacrifices) one goes again under the sway of death; therefore release is the highest happiness. Or else, one joined to meditation and devoted to the reality of brahman—
AI translation rendered from the Sanskrit, not a published edition
LiP 88.36
न तु च्यावयितुं शक्यो मन्वन्तरशतैरपि दृष्ट्वा तु पुरुषं दिव्यं विश्वाख्यं विश्वतोमुखम्
na tu cyāvayituṃ śakyo manvantaraśatairapi dṛṣṭvā tu puruṣaṃ divyaṃ viśvākhyaṃ viśvatomukham
—cannot be made to fall away, not even by hundreds of manvantaras, once he has seen the divine Person, called the All, facing every way,
AI translation rendered from the Sanskrit, not a published edition
LiP 88.37
विश्वपादशिरोग्रीवं विश्वेशं विश्वरूपिणम् विश्वगन्धं विश्वमाल्यं विश्वांबरधरं प्रभुम्
viśvapādaśirogrīvaṃ viśveśaṃ viśvarūpiṇam viśvagandhaṃ viśvamālyaṃ viśvāṃbaradharaṃ prabhum
whose feet, head and neck are the All, the Lord of the All, having the All as his form, whose fragrance is the All, whose garland is the All, the Lord clothed in the All;
AI translation rendered from the Sanskrit, not a published edition
LiP 88.38
गोभिर् महीं संपतते पतत्रिणो नैवं भूयो जनयत्येवमेव कविं पुराणम् अनुशासितारं सूक्ष्माच्च सूक्ष्मं महतो महान्तम्
gobhir mahīṃ saṃpatate patatriṇo naivaṃ bhūyo janayatyevameva kaviṃ purāṇam anuśāsitāraṃ sūkṣmācca sūkṣmaṃ mahato mahāntam
With their rays (birds) fly down upon the earth—not so does he beget again; just so (one should see) the ancient seer, the ruler, subtler than the subtle, greater than the great.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.41
योगेन पश्येन्न च चक्षुषा पुनर् निरिन्द्रियं पुरुषं रुक्मवर्णम् अलिङ्गिनं निर्गुणं चेतनं च नित्यं सदा सर्वगं सर्वसारम् ॥ लिप्_१,८८।३९ पश्यन्ति युक्त्या ह्यचलप्रकाशं तद्भावितास्तेजसा दीप्यमानम् ।* अपाणिपादोदरपार्श्वजिह्वो ह्यतीन्द्रियो वापि सुसूक्ष्म एकः ॥ लिप्_१,८८।४० पश्यत्यचक्षुः स शृणोत्यकर्णो न चास्त्यबुद्धं न च बुद्धिर् अस्ति ।* स वेद सर्वं न च सर्ववेद्यं तमाहुरग्र्यं पुरुषं महान्तम्
yogena paśyenna ca cakṣuṣā punar nirindriyaṃ puruṣaṃ rukmavarṇam aliṅginaṃ nirguṇaṃ cetanaṃ ca nityaṃ sadā sarvagaṃ sarvasāram // LiP_1,88.39 paśyanti yuktyā hyacalaprakāśaṃ tadbhāvitāstejasā dīpyamānam /* apāṇipādodarapārśvajihvo hyatīndriyo vāpi susūkṣma ekaḥ // LiP_1,88.40 paśyatyacakṣuḥ sa śṛṇotyakarṇo na cāstyabuddhaṃ na ca buddhir asti /* sa veda sarvaṃ na ca sarvavedyaṃ tamāhuragryaṃ puruṣaṃ mahāntam
One should see by yoga, and not again with the eye, the Person who is without sense-organs, gold-coloured, without mark, without qualities, yet conscious, eternal, always all-pervading, the essence of all.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.42
अचेतनां सर्वगतां सूक्ष्मां प्रसवधर्मिणीम् प्रकृतिं सर्वभूतानां युक्ताः पश्यन्ति योगिनः
acetanāṃ sarvagatāṃ sūkṣmāṃ prasavadharmiṇīm prakṛtiṃ sarvabhūtānāṃ yuktāḥ paśyanti yoginaḥ
Yoked yogins see the unconscious, all-pervading, subtle nature (prakṛti) of all beings, whose law is bringing forth.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.43
सर्वतः पाणिपादं तत् सर्वतो ऽक्षिशिरोमुखम् सर्वतः श्रुतिमल् लोके सर्वमावृत्य तिष्ठति
sarvataḥ pāṇipādaṃ tat sarvato 'kṣiśiromukham sarvataḥ śrutimal loke sarvamāvṛtya tiṣṭhati
That has hands and feet on every side, eyes, heads and faces on every side, hearing on every side; it stands in the world enveloping everything.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.44
युक्तो योगेन चेशानं सर्वतश् च सनातनम् पुरुषं सर्वभूतानां तं विद्वान्न विमुह्यति
yukto yogena ceśānaṃ sarvataś ca sanātanam puruṣaṃ sarvabhūtānāṃ taṃ vidvānna vimuhyati
And one joined by yoga, knowing that Lord, everlasting on every side, the Person of all beings, is not deluded.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.45
भूतात्मानं महात्मानं परमात्मानमव्ययम् सर्वात्मानं परं ब्रह्म तद्वै ध्याता न मुह्यति
bhūtātmānaṃ mahātmānaṃ paramātmānamavyayam sarvātmānaṃ paraṃ brahma tadvai dhyātā na muhyati
The self of the elements, the great self, the supreme self, the imperishable, the self of all, the highest brahman—one who meditates on that is indeed not deluded.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.46
पवनो हि यथा ग्राह्यो विचरन्सर्वमूर्तिषु पुरि शेते सुदुर्ग्राह्यस् तस्मात्पुरुष उच्यते
pavano hi yathā grāhyo vicaransarvamūrtiṣu puri śete sudurgrāhyas tasmātpuruṣa ucyate
For just as the wind, moving in all bodies, is (barely) apprehensible, so he, very hard to grasp, lies in the city (of the body); therefore he is called puruṣa.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.47
अथ चेल्लुप्तधर्मा तु सावशेषैः स्वकर्मभिः ततस्तु ब्रह्मगर्भे वै शुक्रशोणितसंयुते
atha celluptadharmā tu sāvaśeṣaiḥ svakarmabhiḥ tatastu brahmagarbhe vai śukraśoṇitasaṃyute
But if (his) merit has been lost, then by his own remaining deeds, in the womb of brahman joined with semen and blood,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.48
स्त्रीपुंसोः संप्रयोगे हि जायते हि ततः प्रभुः ततस्तु गर्भकालेन कललं नाम जायते
strīpuṃsoḥ saṃprayoge hi jāyate hi tataḥ prabhuḥ tatastu garbhakālena kalalaṃ nāma jāyate
—for at the union of woman and man the lord (the embryonic self) is then born—then, in the course of gestation, what is called the kalala (fluid stage) arises.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.49
कालेन कललं चापि बुद्बुदं सम्प्रजायते मृत्पिण्डस्तु यथा चक्रे चक्रावर्तेन पीडितः
kālena kalalaṃ cāpi budbudaṃ samprajāyate mṛtpiṇḍastu yathā cakre cakrāvartena pīḍitaḥ
In time the kalala too becomes a bubble (budbuda). As a lump of clay on the wheel, pressed by the turning of the wheel,
AI translation rendered from the Sanskrit, not a published edition
LiP 88.50
हस्ताभ्यां क्रियमाणस्तु बिंबत्वमनुगच्छति एवमाध्यात्मिकैर्युक्ता वायुना संप्रपूरितः
hastābhyāṃ kriyamāṇastu biṃbatvamanugacchati evamādhyātmikairyuktā vāyunā saṃprapūritaḥ
and worked with the two hands, comes to the shape of a vessel—so, joined with the bodily (elements), he is filled out by the breath.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.51
यदि योनिं विमुञ्चामि तत्प्रपद्ये महेश्वरम् यावद्धि वैष्णवो वायुर् जातमात्रं न संस्पृशेत्
yadi yoniṃ vimuñcāmi tatprapadye maheśvaram yāvaddhi vaiṣṇavo vāyur jātamātraṃ na saṃspṛśet
"If I leave the womb, then I will resort to Maheśvara; for as long as the Vaiṣṇava wind does not touch the newborn,
AI translation rendered from the Sanskrit, not a published edition
LiP 88.52
तावत्कालं महादेवम् अर्चयामीति चिन्तयेत् जायते मानुषस्तत्र यथारूपं यथावयः
tāvatkālaṃ mahādevam arcayāmīti cintayet jāyate mānuṣastatra yathārūpaṃ yathāvayaḥ
"For just that long let me worship Mahādeva" — so let him think. There a human being is born, with such-and-such form and such-and-such span of life.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.53
वायुः संभवते खात्तु वाताद्भवति वै जलम् जलात् सम्भवति प्राणः प्राणाच्छुक्रं विवर्धते
vāyuḥ saṃbhavate khāttu vātādbhavati vai jalam jalāt sambhavati prāṇaḥ prāṇācchukraṃ vivardhate
Wind arises from space, and from wind indeed water comes to be; from water arises breath, and from breath the semen grows.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.54
रक्तभागास् त्रयस्त्रिंशद् रेतोभागाश् चतुर्दश भागतो ऽर्धफलं कृत्वा ततो गर्भो निषिच्यते
raktabhāgās trayastriṃśad retobhāgāś caturdaśa bhāgato 'rdhaphalaṃ kṛtvā tato garbho niṣicyate
Thirty-three parts of blood, fourteen parts of semen: having made the half-fruit out of the portion, the embryo is then implanted.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.55
ततस्तु गर्भसंयुक्तः पञ्चभिर् वायुभिर् वृतः पितुः शरीरात्प्रत्यङ्गं रूपमस्योपजायते
tatastu garbhasaṃyuktaḥ pañcabhir vāyubhir vṛtaḥ pituḥ śarīrātpratyaṅgaṃ rūpamasyopajāyate
Then, joined to the womb and enclosed by the five winds, from the father's body its shape, limb by limb, comes into being.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.56
ततो ऽस्य मातुराहारात् पीतलीढप्रवेशनात् नाभिदेशेन वै प्राणास् ते ह्य् आधारा हि देहिनाम्
tato 'sya māturāhārāt pītalīḍhapraveśanāt nābhideśena vai prāṇās te hy ādhārā hi dehinām
Then, from the mother's food, from what is drunk and licked and taken in, its vital breaths (come) by way of the navel region; for these are the supports of embodied beings.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.57
नवमासात् परिक्लिष्टः संवेष्टितशिरोधरः वेष्टितः सर्वगात्रैश् च अपर्याप्तप्रवेशनः
navamāsāt parikliṣṭaḥ saṃveṣṭitaśirodharaḥ veṣṭitaḥ sarvagātraiś ca aparyāptapraveśanaḥ
After nine months, sorely afflicted, its head and neck folded up, wrapped about with all its limbs, with no sufficient room to move,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.58
नवमासोषितश्चापि योनिच्छिद्रादवाङ्मुखः ततः स्वकर्मभिः पापैर् निरयं सम्प्रपद्यते
navamāsoṣitaścāpi yonicchidrādavāṅmukhaḥ tataḥ svakarmabhiḥ pāpair nirayaṃ samprapadyate
and having stayed nine months, (it comes) head downward from the opening of the womb; then, by his own evil deeds, he comes at last to hell.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.59
असिपत्रवनं चैव शाल्मलिच्छेदनं तथा ताडनं भक्षणं चैव पूयशोणितभक्षणम्
asipatravanaṃ caiva śālmalicchedanaṃ tathā tāḍanaṃ bhakṣaṇaṃ caiva pūyaśoṇitabhakṣaṇam
And there is the forest of sword-leaves, and likewise the cutting on the silk-cotton tree, and beating and being devoured, and the eating of pus and blood.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.60
यथा ह्यापस्तु संछिन्नाः संश्लेष्मम् उपयान्ति वै तथा छिन्नाश् च भिन्नाश्च यातनास्थानम् आगताः
yathā hyāpastu saṃchinnāḥ saṃśleṣmam upayānti vai tathā chinnāś ca bhinnāśca yātanāsthānam āgatāḥ
For just as waters, when divided, come together again into one mass, so too those who have been cut and split, once arrived at the place of torment, (are joined together again).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.61
एवं जीवास्तु तैः पापैस् तप्यमानाः स्वयंकृतैः प्राप्नुयुः कर्मभिः शेषैर् दुःखं वा यदि वेतरत्
evaṃ jīvāstu taiḥ pāpais tapyamānāḥ svayaṃkṛtaiḥ prāpnuyuḥ karmabhiḥ śeṣair duḥkhaṃ vā yadi vetarat
Thus the living beings, burned by those evils they themselves have done, would obtain, through the remaining deeds, either suffering or else the opposite.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.62
एकेनैव तु गन्तव्यं सर्वमुत्सृज्य वै जनम् एकेनैव तु भोक्तव्यं तस्मात्सुकृतमाचरेत्
ekenaiva tu gantavyaṃ sarvamutsṛjya vai janam ekenaiva tu bhoktavyaṃ tasmātsukṛtamācaret
One must go alone, abandoning all one's people, and alone must one experience (the fruit); therefore let one do what is well done.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.63
न ह्येनं प्रस्थितं कश्चिद् गच्छन्तम् अनुगच्छति यदनेन कृतं कर्म तदेनमनुगच्छति
na hyenaṃ prasthitaṃ kaścid gacchantam anugacchati yadanena kṛtaṃ karma tadenamanugacchati
For no one follows him as he sets out and goes; (only) the deed that he has done follows after him.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.64
ते नित्यं यमविषयेषु सम्प्रवृत्ताः क्रोशन्तः सततमनिष्टसंप्रयोगैः शुष्यन्ते परिगतवेदनाः शरीरा बह्वीभिः सुभृशमनन्तयातनाभिः
te nityaṃ yamaviṣayeṣu sampravṛttāḥ krośantaḥ satatamaniṣṭasaṃprayogaiḥ śuṣyante parigatavedanāḥ śarīrā bahvībhiḥ subhṛśamanantayātanābhiḥ
They, forever set within Yama's domains, crying out continually because of their conjunction with what they do not want, dry up, their bodies overwhelmed with pain, most violently, by many endless torments.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.65
कर्मणा मनसा वाचा यदभीक्ष्णं निषेवते तदभ्यासो हरत्येनं तस्मात्कल्याणमाचरेत्
karmaṇā manasā vācā yadabhīkṣṇaṃ niṣevate tadabhyāso haratyenaṃ tasmātkalyāṇamācaret
Whatever a man practises repeatedly with deed, mind and speech, the habit of that carries him away; therefore let him do what is good.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.66
अनादिमान्प्रबन्धः स्यात् पूर्वकर्मणि देहिनः संसारं तामसं घोरं षड्विधं प्रतिपद्यते
anādimānprabandhaḥ syāt pūrvakarmaṇi dehinaḥ saṃsāraṃ tāmasaṃ ghoraṃ ṣaḍvidhaṃ pratipadyate
The embodied being's chain (of existence) would be beginningless in respect of prior karma; he attains the dark, dreadful, sixfold round of rebirth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.67
मानुष्यात्पशुभावश् च पशुभावान् मृगो भवेत् मृगत्वात्पक्षिभावश् च तस्माच्चैव सरीसृपः
mānuṣyātpaśubhāvaś ca paśubhāvān mṛgo bhavet mṛgatvātpakṣibhāvaś ca tasmāccaiva sarīsṛpaḥ
From the human state (one goes) to the state of a domestic animal, and from the animal state one would become a wild beast; from beast-hood to the state of a bird, and from that a creeping thing.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.68
सरीसृपत्वाद्गच्छेद्वै स्थावरत्वं न संशयः स्थावरत्वे पुनः प्राप्ते यावद् उन्मिलते जनः
sarīsṛpatvādgacchedvai sthāvaratvaṃ na saṃśayaḥ sthāvaratve punaḥ prāpte yāvad unmilate janaḥ
From the state of a creeping thing one would go, without doubt, to the immobile state; and when the immobile state is reached again, until the being opens out (awakens),
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.69
कुलालचक्रवद्भ्रान्तस् तत्रैव परिवर्तते इत्येवं हि मनुष्यादिः संसारः स्थावरान्तिकः
kulālacakravadbhrāntas tatraiva parivartate ityevaṃ hi manuṣyādiḥ saṃsāraḥ sthāvarāntikaḥ
whirling like a potter's wheel, he turns round and round just there. Thus indeed is the round of rebirth that begins with man and ends with the immobile,
AI translation rendered from the Sanskrit, not a published edition
LiP 88.70
विज्ञेयस्तामसो नाम तत्रैव परिवर्तते सात्त्विकश्चापि संसारो ब्रह्मादिः परिकीर्तितः
vijñeyastāmaso nāma tatraiva parivartate sāttvikaścāpi saṃsāro brahmādiḥ parikīrtitaḥ
to be known as the one called 'dark' (tāmasa); there he turns round and round. And the 'bright' (sāttvika) round of rebirth is proclaimed as beginning with Brahmā;
AI translation rendered from the Sanskrit, not a published edition
LiP 88.71
पिशाचान्तः स विज्ञेयः स्वर्गस्थानेषु देहिनाम् ब्राह्मे तु केवलं सत्त्वं स्थावरे केवलं तमः
piśācāntaḥ sa vijñeyaḥ svargasthāneṣu dehinām brāhme tu kevalaṃ sattvaṃ sthāvare kevalaṃ tamaḥ
it is to be known as ending with the piśācas, among the heavenly stations of embodied beings. In the state of Brahmā there is sattva alone, in the immobile tamas alone.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.72
चतुर्दशानां स्थानानां मध्ये विष्टम्भकं रजः मर्मसु छिद्यमानेषु वेदनार्तस्य देहिनः
caturdaśānāṃ sthānānāṃ madhye viṣṭambhakaṃ rajaḥ marmasu chidyamāneṣu vedanārtasya dehinaḥ
Among the fourteen stations, rajas is the obstructor. When the vital points are being cut apart, for the embodied one tormented by pain—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.73
ततस्तत्परमं ब्रह्म कथं विप्रः स्मरिष्यति संसारः पूर्वधर्मस्य भावनाभिः प्रणोदितः
tatastatparamaṃ brahma kathaṃ vipraḥ smariṣyati saṃsāraḥ pūrvadharmasya bhāvanābhiḥ praṇoditaḥ
—how then shall the brahmin remember that supreme Brahman? Transmigration, impelled by the mental dispositions of one's former religious practice,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.74
मानुषं भजते नित्यं तस्माद्ध्यानं समाचरेत् चतुर्दशविधं ह्येतद् बुद्ध्वा संसारमण्डलम्
mānuṣaṃ bhajate nityaṃ tasmāddhyānaṃ samācaret caturdaśavidhaṃ hyetad buddhvā saṃsāramaṇḍalam
—constantly attaches to (a person's) human (condition); therefore one should practise meditation. Having understood this circle of transmigration as being of fourteen kinds,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.75
नित्यं समारभेद्धर्मं संसारभयपीडितः ततस्तरति संसारं क्रमेण परिवर्तितः
nityaṃ samārabheddharmaṃ saṃsārabhayapīḍitaḥ tatastarati saṃsāraṃ krameṇa parivartitaḥ
one should constantly undertake dharma, oppressed by fear of transmigration; then, turned about (through the rounds) in due order, one crosses over transmigration.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.76
तस्माच्च सततं युक्तो ध्यानतत्परयुञ्जकः तथा समारभेद्योगं यथात्मानं स पश्यति
tasmācca satataṃ yukto dhyānatatparayuñjakaḥ tathā samārabhedyogaṃ yathātmānaṃ sa paśyati
And therefore, ever disciplined, applying himself with meditation as his highest aim, he should undertake yoga in such a way that he sees the Self.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.77
एष आपः परं ज्योतिर् एष सेतुरनुत्तमः विवृत्या ह्येष संभेदाद् भूतानां चैव शाश्वतः
eṣa āpaḥ paraṃ jyotir eṣa seturanuttamaḥ vivṛtyā hyeṣa saṃbhedād bhūtānāṃ caiva śāśvataḥ
He is the waters, he is the supreme light, he is the unsurpassed bridge; for through unfolding and through separation he is also the everlasting (ground) of beings.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.78
तदेनं सेतुमात्मानम् अग्निं वै विश्वतोमुखम् हृदिस्थं सर्वभूतानाम् उपासीत महेश्वरम्
tadenaṃ setumātmānam agniṃ vai viśvatomukham hṛdisthaṃ sarvabhūtānām upāsīta maheśvaram
Therefore one should worship him, the bridge, the Self, the fire whose faces are turned in every direction, Maheśvara, who dwells in the heart of all beings.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.79
तथान्तः संस्थितं देवं स्वशक्त्या परिमण्डितम् अष्टधा चाष्टधा चैव तथा चाष्टविधेन च
tathāntaḥ saṃsthitaṃ devaṃ svaśaktyā parimaṇḍitam aṣṭadhā cāṣṭadhā caiva tathā cāṣṭavidhena ca
Likewise (one should worship) the god established within, adorned with his own power, eightfold and again eightfold, and likewise in eight ways.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.80
सृष्ट्यर्थं संस्थितं वह्निं संक्षिप्य च हृदि स्थितम् ध्यात्वा यथावद्देवेशं रुद्रं भुवननायकम्
sṛṣṭyarthaṃ saṃsthitaṃ vahniṃ saṃkṣipya ca hṛdi sthitam dhyātvā yathāvaddeveśaṃ rudraṃ bhuvananāyakam
Having gathered in the fire that abides for the sake of creation and stands in the heart, and having meditated duly on the lord of gods, Rudra, the master of the worlds,
AI translation rendered from the Sanskrit, not a published edition
LiP 88.81
हुत्वा पञ्चाहुतीः सम्यक् तच्चिन्तागतमानसः वैश्वानरं हृदिस्थं तु यथावदनुपूर्वशः
hutvā pañcāhutīḥ samyak taccintāgatamānasaḥ vaiśvānaraṃ hṛdisthaṃ tu yathāvadanupūrvaśaḥ
having properly offered the five oblations with his mind fixed on the thought of him—(offering) to Vaiśvānara who dwells in the heart, duly and in order:
AI translation rendered from the Sanskrit, not a published edition
LiP 88.82
आपः पूताः सकृत्प्राश्य तूष्णीं हुत्वा ह्युपाविशन् प्राणायेति ततस्तस्य प्रथमा ह्याहुतिः स्मृता
āpaḥ pūtāḥ sakṛtprāśya tūṣṇīṃ hutvā hyupāviśan prāṇāyeti tatastasya prathamā hyāhutiḥ smṛtā
having sipped purified water once, and having made a silent offering, he sat down; then his first oblation is taught to be with the words "to prāṇa".
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.83
अपानाय द्वितीया च व्यानायेति तथा परा उदानाय चतुर्थी स्यात् समानायेति पञ्चमी
apānāya dvitīyā ca vyānāyeti tathā parā udānāya caturthī syāt samānāyeti pañcamī
The second is "to apāna", and the next likewise "to vyāna"; the fourth would be "to udāna", the fifth "to samāna".
AI translation rendered from the Sanskrit, not a published edition
LiP 88.84
स्वाहाकारैः पृथग्घुत्वा शेषं भुञ्जीत कामतः अपः पुनः सकृत्प्राश्य आचम्य हृदयं स्पृशेत्
svāhākāraiḥ pṛthagghutvā śeṣaṃ bhuñjīta kāmataḥ apaḥ punaḥ sakṛtprāśya ācamya hṛdayaṃ spṛśet
Having offered (these) separately with the utterance "svāhā", he may eat the remainder as he wishes; sipping water once again and rinsing the mouth, he should touch his heart.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.85
प्राणानां ग्रन्थिरस्यात्मा रुद्रो ह्यात्मा विशान्तकः रुद्रो वै ह्यात्मनः प्राण एवमाप्याययेत्स्वयम्
prāṇānāṃ granthirasyātmā rudro hyātmā viśāntakaḥ rudro vai hyātmanaḥ prāṇa evamāpyāyayetsvayam
The self of this one is the knot of the vital breaths; for Rudra is the self, the one who brings all to an end; Rudra indeed is the breath of the self—thus he should himself nourish (it).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.86
प्राणे निविष्टो वै रुद्रस् तस्मात्प्राणमयः स्वयम् प्राणाय चैव रुद्राय जुहोत्यमृतमुत्तमम्
prāṇe niviṣṭo vai rudras tasmātprāṇamayaḥ svayam prāṇāya caiva rudrāya juhotyamṛtamuttamam
Rudra has entered into the breath; therefore he is himself made of breath. To the breath and to Rudra one offers the highest nectar.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.87
शिवाविशेह मामीश स्वाहा ब्रह्मात्मने स्वयम् एवं पञ्चाहुतीश्चैव प्रभुः प्रीणातु शाश्वतः
śivāviśeha māmīśa svāhā brahmātmane svayam evaṃ pañcāhutīścaiva prabhuḥ prīṇātu śāśvataḥ
"Enter me here, O auspicious Lord—svāhā, to Brahman as Self": thus of himself. So may the eternal Lord be gratified by the five oblations.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.88
पुरुषो ऽसि पुरे शेषे त्वं अङ्गुष्ठप्रमाणतः आश्रितश्चैव चाङ्गुष्ठम् ईशः परमकारणम्
puruṣo 'si pure śeṣe tvaṃ aṅguṣṭhapramāṇataḥ āśritaścaiva cāṅguṣṭham īśaḥ paramakāraṇam
You are the Person; you lie in the city (of the body), of the measure of a thumb; and dwelling in the thumb, (you are) the Lord, the supreme cause,
AI translation rendered from the Sanskrit, not a published edition
LiP 88.89
सर्वस्य जगतश्चैव प्रभुः प्रीणातु शाश्वतः त्वं देवानामसि ज्येष्ठो रुद्रस्त्वं च पुरो वृषा
sarvasya jagataścaiva prabhuḥ prīṇātu śāśvataḥ tvaṃ devānāmasi jyeṣṭho rudrastvaṃ ca puro vṛṣā
and the master of the whole world—may the eternal one be gratified. You are the eldest of the gods; you are Rudra, and the bull (that stands) in front.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.90
मृदुस्त्वमन्नमस्मभ्यम् एतदस्तु हुतं तव इत्येवं कथितं सर्वं गुणप्राप्तिविशेषतः
mṛdustvamannamasmabhyam etadastu hutaṃ tava ityevaṃ kathitaṃ sarvaṃ guṇaprāptiviśeṣataḥ
You are gentle; (be) food for us; let this that has been offered be yours. Thus everything has been declared, according to the particular attainment of qualities.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 88.91
योगाचारः स्वयं तेन ब्रह्मणा कथितः पुरा एवं पाशुपतं ज्ञानं ज्ञातव्यं च प्रयत्नतः
yogācāraḥ svayaṃ tena brahmaṇā kathitaḥ purā evaṃ pāśupataṃ jñānaṃ jñātavyaṃ ca prayatnataḥ
The practice of yoga was formerly told by that Brahman himself; thus the Pāśupata knowledge is to be learned with effort.
AI translation rendered from the Sanskrit, not a published edition
LiP 88.92
भस्मस्नायी भवेन् नित्यं भस्मलिप्तः सदा भवेत् यः पठेच्छृणुयाद्वापि श्रावयेद्वा द्विजोत्तमान्
bhasmasnāyī bhaven nityaṃ bhasmaliptaḥ sadā bhavet yaḥ paṭhecchṛṇuyādvāpi śrāvayedvā dvijottamān
He should always be one who bathes in ashes, always be smeared with ashes. Whoever recites (this), or hears it, or has it heard by the best of the twice-born—
AI translation rendered from the Sanskrit, not a published edition
LiP 88.93
दैवे कर्मणि पित्र्ये वा स याति परमां गतिम्
daive karmaṇi pitrye vā sa yāti paramāṃ gatim
—at a rite for the gods or for the ancestors, he goes to the highest state.
AI translation rendered from the Sanskrit, not a published edition