Linga Purana — Chapter 91
LiP 91.1
अत ऊर्ध्वं प्रवक्ष्यामि अरिष्टानि निबोधत येन ज्ञानविशेषेण मृत्युं पश्यन्ति योगिनः
ata ūrdhvaṃ pravakṣyāmi ariṣṭāni nibodhata yena jñānaviśeṣeṇa mṛtyuṃ paśyanti yoginaḥ
Beyond this I shall declare (the matter): learn of the omens of death, by which special knowledge yogins see (their own) death.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.2
अरुन्धतीं ध्रुवं चैव सोमछायां महापथम् यो न पश्येन्न जीवेत्स नरः संवत्सरात्परम्
arundhatīṃ dhruvaṃ caiva somachāyāṃ mahāpatham yo na paśyenna jīvetsa naraḥ saṃvatsarātparam
He who does not see Arundhatī, and Dhruva, and the shadow of the moon, and the Great Path (the Milky Way)—that man will not live beyond a year.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.3
अरिश्मवन्तम् आदित्यं रश्मिवन्तं च पावकम् यः पश्यति न जीवेद्वै मासादेकादशात्परम्
ariśmavantam ādityaṃ raśmivantaṃ ca pāvakam yaḥ paśyati na jīvedvai māsādekādaśātparam
He who sees the sun without rays and the fire with rays will not live beyond eleven months.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.4
वमेन्मूत्रं पुरीषं च सुवर्णं रजतं तथा प्रत्यक्षमथवा स्वप्ने दशमासान्न जीवति
vamenmūtraṃ purīṣaṃ ca suvarṇaṃ rajataṃ tathā pratyakṣamathavā svapne daśamāsānna jīvati
If one should vomit urine and excrement, and gold and silver, whether in waking sight or in a dream, he does not live ten months.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.5
रुक्मवर्णं द्रुमं पश्येद् गन्धर्वनगराणि च पश्येत् प्रेतपिशाचांश् च नवमासान् स जीवति
rukmavarṇaṃ drumaṃ paśyed gandharvanagarāṇi ca paśyet pretapiśācāṃś ca navamāsān sa jīvati
If one should see a tree of golden colour, and cities of the Gandharvas, and should see ghosts and piśācas, he lives (only) nine months.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.6
अकस्माच्च भवेत्स्थूलो ह्य् अकस्माच्च कृशो भवेत् प्रकृतेश् च निवर्तेत चाष्टौ मासांश् च जीवति
akasmācca bhavetsthūlo hy akasmācca kṛśo bhavet prakṛteś ca nivarteta cāṣṭau māsāṃś ca jīvati
If one becomes fat for no reason and thin for no reason, and departs from his (own) nature, he lives eight months.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.7
अग्रतः पृष्ठतो वापि खण्डं यस्य पदं भवेत् पांसुके कर्दमे वापि सप्तमासान्स जीवति
agrataḥ pṛṣṭhato vāpi khaṇḍaṃ yasya padaṃ bhavet pāṃsuke kardame vāpi saptamāsānsa jīvati
He whose footprint, in dust or in mud, comes out broken in front or behind, lives seven months.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.8
काकः कपोतो गृध्रो वा निलीयेद्यस्य मूर्धनि क्रव्यादो वा खगो यस्य षण्मासान् नातिवर्तते
kākaḥ kapoto gṛdhro vā nilīyedyasya mūrdhani kravyādo vā khago yasya ṣaṇmāsān nātivartate
He on whose head a crow, a pigeon, or a vulture settles, or a flesh-eating bird, does not pass beyond six months.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.9
गच्छेद् वायसपङ्क्तीभिः पांसुवर्षेण वा पुनः स्वच्छायां विकृतां पश्येच् चतुःपञ्च स जीवति
gacched vāyasapaṅktībhiḥ pāṃsuvarṣeṇa vā punaḥ svacchāyāṃ vikṛtāṃ paśyec catuḥpañca sa jīvati
If he should go along with flocks of crows, or again in a rain of dust, or should see his own shadow distorted, he lives four or five (months).
AI translation rendered from the Sanskrit, not a published edition
LiP 91.10
अनभ्रे विद्युतं पश्येद् दक्षिणां दिशमास्थिताम् उदके धनुर् ऐन्द्रं वा त्रीणि द्वौ वा स जीवति
anabhre vidyutaṃ paśyed dakṣiṇāṃ diśamāsthitām udake dhanur aindraṃ vā trīṇi dvau vā sa jīvati
If he should see lightning in a cloudless sky, standing in the southern quarter, or Indra's bow (a rainbow) in water, he lives three or two (months).
AI translation rendered from the Sanskrit, not a published edition
LiP 91.11
अप्सु वा यदि वादर्शे यो ह्यात्मानं न पश्यति अशिरस्कं तथा पश्येन् मासाद् ऊर्ध्वं न जीवति
apsu vā yadi vādarśe yo hyātmānaṃ na paśyati aśiraskaṃ tathā paśyen māsād ūrdhvaṃ na jīvati
If one does not see himself in water or in a mirror, or sees himself headless, he does not live beyond a month.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.12
शवगन्धि भवेद्गात्रं वसागन्धमथापि वा मृत्युर्ह्युपागतस्तस्य अर्धमासान्न जीवति
śavagandhi bhavedgātraṃ vasāgandhamathāpi vā mṛtyurhyupāgatastasya ardhamāsānna jīvati
If the body smells of a corpse, or else smells of fat, death has come upon him: he does not live half a month.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.13
यस्य वै स्नातमात्रस्य हृदयं परिशुष्यति धूमं वा मस्तकात्पश्येद् दशाहान्न स जीवति
yasya vai snātamātrasya hṛdayaṃ pariśuṣyati dhūmaṃ vā mastakātpaśyed daśāhānna sa jīvati
He whose heart dries up just after he has bathed, or who sees smoke (rising) from his head, does not live ten days.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.14
संभिन्नो मारुतो यस्य मर्मस्थानानि कृन्तति अद्भिः स्पृष्टो न हृष्येत तस्य मृत्युरुपस्थितः
saṃbhinno māruto yasya marmasthānāni kṛntati adbhiḥ spṛṣṭo na hṛṣyeta tasya mṛtyurupasthitaḥ
He whose disordered wind cuts through the vital points, and who feels no thrill when touched with water — death has come upon him.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.15
ऋक्षवानरयुक्तेन रथेनाशां च दक्षिणाम् गायन्नृत्यन् व्रजेत् स्वप्ने विद्यान्मृत्युरुपस्थितः
ṛkṣavānarayuktena rathenāśāṃ ca dakṣiṇām gāyannṛtyan vrajet svapne vidyānmṛtyurupasthitaḥ
If in a dream one should go toward the southern quarter, singing and dancing, in a chariot yoked with bears and monkeys, one should know that death has come.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.16
कृष्णांबरधरा श्यामा गायन्ती वाप्यथाङ्गना यं नयेद्दक्षिणामाशां स्वप्ने सो ऽपि न जीवति
kṛṣṇāṃbaradharā śyāmā gāyantī vāpyathāṅganā yaṃ nayeddakṣiṇāmāśāṃ svapne so 'pi na jīvati
And if a dark woman clothed in black garments, singing, leads someone toward the southern quarter in a dream, he too does not live.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.17
छिद्रं वा स्वस्य कण्ठस्य स्वप्ने यो वीक्षते नरः नग्नं वा श्रमणं दृष्ट्वा विद्यान्मृत्युमुपस्थितम्
chidraṃ vā svasya kaṇṭhasya svapne yo vīkṣate naraḥ nagnaṃ vā śramaṇaṃ dṛṣṭvā vidyānmṛtyumupasthitam
The man who in a dream sees a hole in his own throat, or who sees a naked ascetic, should know that death has come.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.18
आ मस्तकतलाद्यस् तु निमज्जेत्पङ्कसागरे दृष्ट्वा तु तादृशं स्वप्नं सद्य एव न जीवति
ā mastakatalādyas tu nimajjetpaṅkasāgare dṛṣṭvā tu tādṛśaṃ svapnaṃ sadya eva na jīvati
But he who sinks up to the crown of his head in a sea of mud — having seen such a dream, he does not live even a day longer.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.19
भस्माङ्गारांश् च केशांश् च नदीं शुष्कां भुजङ्गमान् पश्येद्यो दशरात्रं तु न स जीवति तादृशः
bhasmāṅgārāṃś ca keśāṃś ca nadīṃ śuṣkāṃ bhujaṅgamān paśyedyo daśarātraṃ tu na sa jīvati tādṛśaḥ
He who sees ashes and coals and hair, a dried-up river, and serpents — such a man does not live for ten nights.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.20
कृष्णैश् च विकटैश्चैव पुरुषैरुद्यतायुधैः पाषाणैस्ताड्यते स्वप्ने यः सद्यो न स जीवति
kṛṣṇaiś ca vikaṭaiścaiva puruṣairudyatāyudhaiḥ pāṣāṇaistāḍyate svapne yaḥ sadyo na sa jīvati
He who in a dream is struck with stones by black, hideous men with weapons raised — he does not live long at all.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.21
सूर्योदये प्रत्युषसि प्रत्यक्षं यस्य वै शिवाः क्रोशन्त्यभिमुखं प्रेत्य स गतायुर्भवेन्नरः
sūryodaye pratyuṣasi pratyakṣaṃ yasya vai śivāḥ krośantyabhimukhaṃ pretya sa gatāyurbhavennaraḥ
The man before whose very eyes, at sunrise in the early dawn, jackals howl facing him — that man's lifespan is gone, (as if) already dead.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 91.22
यस्य वा स्नातमात्रस्य हृदयं पीड्यते भृशम् जायते दन्तहर्षश् च तं गतायुषमादिशेत्
yasya vā snātamātrasya hṛdayaṃ pīḍyate bhṛśam jāyate dantaharṣaś ca taṃ gatāyuṣamādiśet
Or he whose heart is severely pained as soon as he has bathed, and in whom a tingling of the teeth arises — him one should declare to have his life gone.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.23
भूयोभूयस्त्रसेद्यस्तु रात्रौ वा यदि वा दिवा दीपगन्धं च नाघ्राति विद्यान्मृत्युम् उपस्थितम्
bhūyobhūyastrasedyastu rātrau vā yadi vā divā dīpagandhaṃ ca nāghrāti vidyānmṛtyum upasthitam
But he who is frightened again and again, whether by night or by day, and who does not smell the odour of a lamp — one should know that death has come.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.24
रात्रौ चेन्द्रधनुः पश्येद् दिवा नक्षत्रमण्डलम् परनेत्रेषु चात्मानं न पश्येन्न स जीवति
rātrau cendradhanuḥ paśyed divā nakṣatramaṇḍalam paranetreṣu cātmānaṃ na paśyenna sa jīvati
If by night he sees a rainbow and by day the circle of the stars, and does not see himself in another's eyes, he does not live.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.25
नेत्रमेकं स्रवेद्यस्य कर्णौ स्थानाच्च भ्रश्यतः वक्रा च नासा भवति विज्ञेयो गतजीवितः
netramekaṃ sravedyasya karṇau sthānācca bhraśyataḥ vakrā ca nāsā bhavati vijñeyo gatajīvitaḥ
He whose one eye runs, whose ears slip from their place, and whose nose becomes crooked, is to be known as one whose life is gone.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.26
यस्य कृष्णा खरा जिह्वा पद्माभासं च वै मुखम् गण्डे वा पिण्डिकारक्ते तस्य मृत्युरुपस्थितः
yasya kṛṣṇā kharā jihvā padmābhāsaṃ ca vai mukham gaṇḍe vā piṇḍikārakte tasya mṛtyurupasthitaḥ
He whose tongue is black and rough and whose face has the appearance of a lotus, or (who has) a reddened lump on the cheek — death has come upon him.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 91.27
मुक्तकेशो हसंश्चैव गायन्नृत्यंश् च यो नरः याम्यामभिमुखं गच्छेत् तदन्तं तस्य जीवितम्
muktakeśo hasaṃścaiva gāyannṛtyaṃś ca yo naraḥ yāmyāmabhimukhaṃ gacchet tadantaṃ tasya jīvitam
The man who, with loosened hair, laughing, singing and dancing, goes facing the southern (region of Yama) — his life ends with that.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.28
यस्य श्वेतघनाभासा श्वेतसर्षपसंनिभा श्वेता च मूर्तिर्ह्यसकृत् तस्य मृत्युरुपस्थितः
yasya śvetaghanābhāsā śvetasarṣapasaṃnibhā śvetā ca mūrtirhyasakṛt tasya mṛtyurupasthitaḥ
He whose form repeatedly appears white, like a white cloud, resembling a white mustard seed — death has come upon him.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.29
उष्ट्रा वा रासभा वाभियुक्ताः स्वप्ने रथे शुभाः यस्य सो ऽपि न जीवेत्तु दक्षिणाभिमुखो गतः
uṣṭrā vā rāsabhā vābhiyuktāḥ svapne rathe śubhāḥ yasya so 'pi na jīvettu dakṣiṇābhimukho gataḥ
He on whose chariot in a dream fine camels or donkeys are yoked — he too does not live, having gone facing southward.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.30
द्वे वाथ परमे ऽरिष्टे एकीभूतः परं भवेत् घोषं न शृणुयात्कर्णे ज्योतिर् नेत्रे न पश्यति
dve vātha parame 'riṣṭe ekībhūtaḥ paraṃ bhavet ghoṣaṃ na śṛṇuyātkarṇe jyotir netre na paśyati
Or if two supreme portents become one, that is the highest (sign): he does not hear sound with his ear, and does not see light with his eye.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 91.32
श्वभ्रे यो निपतेत्स्वप्ने द्वारं चापि पिधीयते न चोत्तिष्ठति यः श्वभ्रात् तदन्तं तस्य जीवितम् ॥ लिप्_१,९१।३१ ऊर्ध्वा च दृष्टिर्न च सम्प्रतिष्ठा रक्ता पुनः सम्परिवर्तमाना ।* मुखस्य शोषः सुषिरा च नाभिरत्युष्णमूत्रो विषमस्थ एव
śvabhre yo nipatetsvapne dvāraṃ cāpi pidhīyate na cottiṣṭhati yaḥ śvabhrāt tadantaṃ tasya jīvitam // LiP_1,91.31 ūrdhvā ca dṛṣṭirna ca sampratiṣṭhā raktā punaḥ samparivartamānā /* mukhasya śoṣaḥ suṣirā ca nābhiratyuṣṇamūtro viṣamastha eva
He who in a dream falls into a pit, and the door is shut, and who does not rise up out of the pit — his life ends with that. (31) And the gaze turned upward and unsteady, red and rolling about; dryness of the mouth, the navel hollow, urine very hot — he is indeed in a bad state.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.33
दिवा वा यदि वा रात्रौ प्रत्यक्षं यो निहन्यते हन्तारं न च पश्येच्च स गतायुर्न जीवति
divā vā yadi vā rātrau pratyakṣaṃ yo nihanyate hantāraṃ na ca paśyecca sa gatāyurna jīvati
He who, by day or by night, is struck down before his own eyes and does not see the striker — his lifespan is gone; he does not live.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.34
अग्निप्रवेशं कुरुते स्वप्नान्ते यस्तु मानवः स्मृतिं नोपलभेच्चापि तदन्तं तस्य जीवितम्
agnipraveśaṃ kurute svapnānte yastu mānavaḥ smṛtiṃ nopalabheccāpi tadantaṃ tasya jīvitam
The man who, at the end of a dream, enters fire and does not regain his memory — his life ends with that.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.35
यस्तु प्रावरणं शुक्लं स्वकं पश्यति मानवः कृष्णं रक्तमपि स्वप्ने तस्य मृत्युरुपस्थितः
yastu prāvaraṇaṃ śuklaṃ svakaṃ paśyati mānavaḥ kṛṣṇaṃ raktamapi svapne tasya mṛtyurupasthitaḥ
But the man who sees his own white covering-cloth — or a black or a red one — in a dream, for him death has drawn near.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.36
अरिष्टे सूचिते देहे तस्मिन्काल उपस्थिते त्यक्त्वा खेदं विषादं च उपेक्षेद् बुद्धिमान् नरः
ariṣṭe sūcite dehe tasminkāla upasthite tyaktvā khedaṃ viṣādaṃ ca upekṣed buddhimān naraḥ
When an ill omen has been indicated concerning the body, and when that (final) hour has arrived, the wise man, abandoning grief and dejection, should be indifferent (to it).
AI translation rendered from the Sanskrit, not a published edition
LiP 91.37
प्राचीं वा यदि वोदीचीं दिशं निष्क्रम्य वै शुचिः समे ऽतिस्थावरे देशे विविक्ते जन्तुवर्जिते
prācīṃ vā yadi vodīcīṃ diśaṃ niṣkramya vai śuciḥ same 'tisthāvare deśe vivikte jantuvarjite
Going out purified toward the eastern or else the northern direction, in a level, very firm place, solitary and free of creatures,
AI translation rendered from the Sanskrit, not a published edition
LiP 91.38
उदङ्मुखः प्राङ्मुखो वा स्वस्थश् चाचान्त एव च स्वस्तिकेनोपविष्टस्तु नमस्कृत्वा महेश्वरम्
udaṅmukhaḥ prāṅmukho vā svasthaś cācānta eva ca svastikenopaviṣṭastu namaskṛtvā maheśvaram
facing north or facing east, at ease and having rinsed his mouth, seated in the svastika posture, having made obeisance to Maheśvara,
AI translation rendered from the Sanskrit, not a published edition
LiP 91.39
समकायशिरोग्रीवो धारयन् नावलोकयेत् यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता
samakāyaśirogrīvo dhārayan nāvalokayet yathā dīpo nivātastho neṅgate sopamā smṛtā
with body, head and neck held even, he should not look about; as a lamp standing where there is no wind does not flicker — that is recorded as the comparison.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.40
प्रागुदक्प्रवणे देशे तथा युञ्जीत शास्त्रवित् कामं वितर्कं प्रीतिं च सुखदुःखे उभे तथा
prāgudakpravaṇe deśe tathā yuñjīta śāstravit kāmaṃ vitarkaṃ prītiṃ ca sukhaduḥkhe ubhe tathā
In a place sloping toward the east or the north the knower of the treatise should thus practice yoga; and (subduing) desire, discursive thought, delight, and both pleasure and pain,
AI translation rendered from the Sanskrit, not a published edition
LiP 91.41
निगृह्य मनसा सर्वं शुक्लं ध्यानम् अनुस्मरेत् घ्राणे च रसने नित्यं चक्षुषी स्पर्शने तथा
nigṛhya manasā sarvaṃ śuklaṃ dhyānam anusmaret ghrāṇe ca rasane nityaṃ cakṣuṣī sparśane tathā
restraining all of it with the mind, he should meditate on the white contemplation: constantly upon smell and upon taste, upon the two eyes and upon touch,
AI translation rendered from the Sanskrit, not a published edition
LiP 91.42
श्रोत्रे मनसि बुद्धौ च तत्र वक्षसि धारयेत् कालकर्माणि विज्ञाय समूहेष्वेव नित्यशः
śrotre manasi buddhau ca tatra vakṣasi dhārayet kālakarmāṇi vijñāya samūheṣveva nityaśaḥ
upon hearing, upon mind and upon intellect, and there upon the chest he should fix (it), having understood the workings of time constantly in their aggregates.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 91.43
द्वादशाध्यात्ममित्येवं योगधारणमुच्यते शतमर्धशतं वापि धारणां मूर्ध्नि धारयेत्
dvādaśādhyātmamityevaṃ yogadhāraṇamucyate śatamardhaśataṃ vāpi dhāraṇāṃ mūrdhni dhārayet
Thus the twelvefold (fixation) upon the inner self is called the yogic fixation; a hundred, or even half a hundred, such fixations he should hold in the head.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 91.44
खिन्नस्य धारणायोगाद् वायुरूर्ध्वं प्रवर्तते ततश्चापूरयेद् देहम् ओङ्कारेण समन्वितः
khinnasya dhāraṇāyogād vāyurūrdhvaṃ pravartate tataścāpūrayed deham oṅkāreṇa samanvitaḥ
From the practice of fixation by one who is worn out, the breath moves upward; then, united with the syllable Om, he should fill the body (with it).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 91.45
तथौंकारमयो योगी अक्षरे त्वक्षरी भवेत् अत ऊर्ध्वं प्रवक्ष्यामि ओङ्कारप्राप्तिलक्षणम्
tathauṃkāramayo yogī akṣare tvakṣarī bhavet ata ūrdhvaṃ pravakṣyāmi oṅkāraprāptilakṣaṇam
So the yogin, made of Om, becomes imperishable in the Imperishable. Beyond this I shall declare the mark of the attainment of Om.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.46
एष त्रिमात्रो विज्ञेयो व्यञ्जनं चात्र चेश्वरः प्रथमा विद्युती मात्रा द्वितीया तामसी स्मृता
eṣa trimātro vijñeyo vyañjanaṃ cātra ceśvaraḥ prathamā vidyutī mātrā dvitīyā tāmasī smṛtā
This (Om) is to be known as having three moras, and the consonant in it is Īśvara; the first mora is the lightning-like one, the second is recorded as belonging to darkness (tāmasī),
AI translation rendered from the Sanskrit, not a published edition
LiP 91.47
तृतीयां निर्गुणां चैव मात्रामक्षरगामिनीम् गान्धारी चैव विज्ञेया गान्धारस्वरसंभवा
tṛtīyāṃ nirguṇāṃ caiva mātrāmakṣaragāminīm gāndhārī caiva vijñeyā gāndhārasvarasaṃbhavā
and the third mora, free of the qualities, is the one that goes to the Imperishable; and it is to be known as gāndhārī, arising from the gāndhāra note.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.48
पिपीलिकागतिस्पर्शा प्रयुक्ता मूर्ध्नि लक्ष्यते यथा प्रयुक्त ओङ्कारः प्रतिनिर्याति मूर्धनि
pipīlikāgatisparśā prayuktā mūrdhni lakṣyate yathā prayukta oṅkāraḥ pratiniryāti mūrdhani
Its touch is like the crawling of an ant; when applied, it is perceived in the crown of the head. As Om, when applied, issues forth in the crown,
AI translation rendered from the Sanskrit, not a published edition
LiP 91.49
तथौंकारमयो योगी त्व् अक्षरी त्वक्षरी भवेत् प्रणवो धनुः शरो ह्यात्मा ब्रह्मलक्षणमुच्यते
tathauṃkāramayo yogī tv akṣarī tvakṣarī bhavet praṇavo dhanuḥ śaro hyātmā brahmalakṣaṇamucyate
so the yogin, made of Om, becomes imperishable in the Imperishable. The praṇava is the bow, the self indeed is the arrow, and brahman is said to be the target.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.50
अप्रमत्तेन वेद्धव्यं शरवत् तन्मयो भवेत् ओमित्येकाक्षरं ह्येतद् गुहायां निहितं पदम्
apramattena veddhavyaṃ śaravat tanmayo bhavet omityekākṣaraṃ hyetad guhāyāṃ nihitaṃ padam
It is to be pierced by one who is not heedless; like the arrow, he should become one with it. For this single syllable Om is the abode laid down in the cave (of the heart).
AI translation rendered from the Sanskrit, not a published edition
LiP 91.51
ओमित्येतत्त्रयो लोकास् त्रयो वेदास्त्रयो ऽग्नयः विष्णुक्रमास्त्रयस्त्वेते ऋक्सामानि यजूंषि च
omityetattrayo lokās trayo vedāstrayo 'gnayaḥ viṣṇukramāstrayastvete ṛksāmāni yajūṃṣi ca
This Om is the three worlds, the three Vedas, the three fires; these three are the strides of Viṣṇu, and the Ṛc, Sāman and Yajus verses.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.52
मात्रा चार्धं च तिस्रस्तु विज्ञेयाः परमार्थतः तत्प्रयुक्तस्तु यो योगी तस्य सालोक्यमाप्नुयात्
mātrā cārdhaṃ ca tisrastu vijñeyāḥ paramārthataḥ tatprayuktastu yo yogī tasya sālokyamāpnuyāt
The three moras and the half are to be known in their ultimate sense; and the yogin who is joined to that attains dwelling in the same world (as Him).
AI translation rendered from the Sanskrit, not a published edition
LiP 91.53
अकारो ह्यक्षरो ज्ञेय उकारः सहितः स्मृतः मकारसहितौंकारस् त्रिमात्र इति संज्ञितः
akāro hyakṣaro jñeya ukāraḥ sahitaḥ smṛtaḥ makārasahitauṃkāras trimātra iti saṃjñitaḥ
The sound A is to be known as the imperishable, the sound U is recorded as joined to it; Om together with the sound M is designated as having three moras.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.54
अकारस् त्वेष भूर्लोक उकारो भुव उच्यते सव्यञ्जनो मकारस्तु स्वर्लोक इति गीयते
akāras tveṣa bhūrloka ukāro bhuva ucyate savyañjano makārastu svarloka iti gīyate
This sound A is the earth-world, the sound U is called bhuvas; and the sound M with the consonant is sung as the world of svar.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.55
ओङ्कारस्तु त्रयो लोकाः शिरस्तस्य त्रिविष्टपम् भुवनाङ्गं च तत्सर्वं ब्राह्मं तत्पदमुच्यते
oṅkārastu trayo lokāḥ śirastasya triviṣṭapam bhuvanāṅgaṃ ca tatsarvaṃ brāhmaṃ tatpadamucyate
The syllable OM is the three worlds; its head is the highest heaven; and all that is the body of the worlds — that state is declared to be Brahmā's.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 91.56
मात्रापादो रुद्रलोको ह्य् अमात्रं तु शिवं पदम् एवं ज्ञानविशेषेण तत्पदं समुपास्यते
mātrāpādo rudraloko hy amātraṃ tu śivaṃ padam evaṃ jñānaviśeṣeṇa tatpadaṃ samupāsyate
The measure (of the syllable) is the base, which is the world of Rudra; but the measureless is the state of Śiva. Thus, by distinction of knowledge, that state is worshipped.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 91.57
तस्माद्ध्यानरतिर्नित्यम् अमात्रं हि तदक्षरम् उपास्यं हि प्रयत्नेन शाश्वतं सुखमिच्छता
tasmāddhyānaratirnityam amātraṃ hi tadakṣaram upāsyaṃ hi prayatnena śāśvataṃ sukhamicchatā
Therefore that measureless imperishable (syllable), constant delight in meditation, should indeed be worshipped with effort by one who desires everlasting happiness.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 91.58
ह्रस्वा तु प्रथमा मात्रा ततो दीर्घा त्वनन्तरम् ततः प्लुतवती चैव तृतीया चोपदिश्यते
hrasvā tu prathamā mātrā tato dīrghā tvanantaram tataḥ plutavatī caiva tṛtīyā copadiśyate
The first mora is short, then next the long one, and after that the third is taught to be the prolated (pluta) one.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.59
एतास्तु मात्रा विज्ञेया यथावदनुपूर्वशः यावदेव तु शक्यन्ते धार्यन्ते तावदेव हि
etāstu mātrā vijñeyā yathāvadanupūrvaśaḥ yāvadeva tu śakyante dhāryante tāvadeva hi
These moras are to be understood properly, in order; and just so far as they can be held, that far indeed are they held.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 91.60
इन्द्रियाणि मनो बुद्धिं ध्यायन्नात्मनि यः सदा अर्धं तन्मात्रम् अपि चेच् छृणु यत् फलमाप्नुयात्
indriyāṇi mano buddhiṃ dhyāyannātmani yaḥ sadā ardhaṃ tanmātram api cec chṛṇu yat phalamāpnuyāt
For one who always meditates on the senses, the mind, and the intellect within the self — even for half of that mora — hear what fruit he would obtain.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 91.61
मासे मासे ऽश्वमेधेन यो यजेत शतं समाः तेन यत्प्राप्यते पुण्यं मात्रया तदवाप्नुयात्
māse māse 'śvamedhena yo yajeta śataṃ samāḥ tena yatprāpyate puṇyaṃ mātrayā tadavāpnuyāt
Whatever merit is gained by one who would sacrifice with the horse-sacrifice month after month for a hundred years, that he would obtain by (one) mora.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.62
न तथा तपसोग्रेण न यज्ञैर्भूरिदक्षिणैः यत्फलं प्राप्यते सम्यङ् मात्रया तदवाप्नुयात्
na tathā tapasogreṇa na yajñairbhūridakṣiṇaiḥ yatphalaṃ prāpyate samyaṅ mātrayā tadavāpnuyāt
Not so by severe austerity, nor by sacrifices with abundant gifts: the fruit that is gained (thereby) he would fully obtain by (one) mora.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.63
तत्र चैषा तु या मात्रा प्लुता नामोपदिश्यते एषा एव भवेत्कार्या गृहस्थानां तु योगिनाम्
tatra caiṣā tu yā mātrā plutā nāmopadiśyate eṣā eva bhavetkāryā gṛhasthānāṃ tu yoginām
And among these, that mora which is taught by the name 'prolated' — just this one should be practised by householder yogins.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.64
एषां चैव विशेषेण ऐश्वर्ये ह्यष्टलक्षणे अणिमाद्ये तु विज्ञेया तस्माद्युञ्जीत तां द्विजाः
eṣāṃ caiva viśeṣeṇa aiśvarye hyaṣṭalakṣaṇe aṇimādye tu vijñeyā tasmādyuñjīta tāṃ dvijāḥ
And of these it is to be known especially with regard to lordship of eight marks, beginning with minuteness; therefore, O twice-born, let one apply it.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 91.65
एवं हि योगसंयुक्तः शुचिर् दान्तो जितेन्द्रियः आत्मानं विद्यते यस्तु स सर्वं विन्दते द्विजाः
evaṃ hi yogasaṃyuktaḥ śucir dānto jitendriyaḥ ātmānaṃ vidyate yastu sa sarvaṃ vindate dvijāḥ
Thus indeed one joined to yoga, pure, self-controlled, with senses conquered — he who knows the self, he gains all, O twice-born.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.66
तस्मात्पाशुपतैर्योगैर् आत्मानं चिन्तयेद्बुधः आत्मानं जानते ये तु शुचयस्ते न संशयः
tasmātpāśupatairyogair ātmānaṃ cintayedbudhaḥ ātmānaṃ jānate ye tu śucayaste na saṃśayaḥ
Therefore let the wise man contemplate the self by the Pāśupata yogas; and those who know the self, they are pure — there is no doubt.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.67
ऋचो यजूंषि सामानि वेदोपनिषदस् तथा योगज्ञानादवाप्नोति ब्राह्मणो ऽध्यात्मचिन्तकः
ṛco yajūṃṣi sāmāni vedopaniṣadas tathā yogajñānādavāpnoti brāhmaṇo 'dhyātmacintakaḥ
The Ṛc verses, the Yajus formulas, the Sāman chants, and the Vedas and Upaniṣads — the brahmin who contemplates the inner self obtains (them) through the knowledge of yoga.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.68
सर्वदेवमयो भूत्वा अभूतः स तु जायते योनिसंक्रमणं त्यक्त्वा याति वै शाश्वतं पदम्
sarvadevamayo bhūtvā abhūtaḥ sa tu jāyate yonisaṃkramaṇaṃ tyaktvā yāti vai śāśvataṃ padam
Having become one with all the gods, he is born as one unborn; abandoning passage through wombs, he goes indeed to the everlasting state.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.69
यथा वृक्षात् फलं पक्वं पवनेन समीरितम् नमस्कारेण रुद्रस्य तथा पापं प्रणश्यति
yathā vṛkṣāt phalaṃ pakvaṃ pavanena samīritam namaskāreṇa rudrasya tathā pāpaṃ praṇaśyati
As a ripe fruit is shaken from the tree by the wind, so does sin perish by a salutation to Rudra.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.70
यत्र रुद्रनमस्कारः सर्वकर्मफलो ध्रुवः अन्यदेवनमस्कारान् न तत्फलमवाप्नुयात्
yatra rudranamaskāraḥ sarvakarmaphalo dhruvaḥ anyadevanamaskārān na tatphalamavāpnuyāt
Where there is salutation to Rudra, the fruit of all rites is assured; from salutation to other gods one would not obtain that fruit.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.71
तस्मात्त्रिःप्रवणं योगी उपासीत महेश्वरम् दशविस्तारकं ब्रह्म तथा च ब्रह्मविस्तरैः
tasmāttriḥpravaṇaṃ yogī upāsīta maheśvaram daśavistārakaṃ brahma tathā ca brahmavistaraiḥ
Therefore let the yogin worship Maheśvara with the threefold praṇava (OM), the brahman expanded tenfold, and so with the expansions of brahman.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 91.72
एवं ध्यानसमायुक्तः स्वदेहं यः परित्यजेत् स याति शिवसायुज्यं समुद्धृत्य कुलत्रयम्
evaṃ dhyānasamāyuktaḥ svadehaṃ yaḥ parityajet sa yāti śivasāyujyaṃ samuddhṛtya kulatrayam
He who, thus joined to meditation, gives up his own body, goes to union with Śiva, having lifted up three generations of his family.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.73
अथवारिष्टमालोक्य मरणे समुपस्थिते अविमुक्तेश्वरं गत्वा वाराणस्यां तु शोधनम्
athavāriṣṭamālokya maraṇe samupasthite avimukteśvaraṃ gatvā vārāṇasyāṃ tu śodhanam
Or else, having observed the omens of death when death has come near, going to Avimukteśvara — but in Vārāṇasī there is purification.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 91.74
येन केनापि वा देहं संत्यजेन् मुच्यते नरः श्रीपर्वते वा विप्रेन्द्राः संत्यजेत्स्वतनुं नरः
yena kenāpi vā dehaṃ saṃtyajen mucyate naraḥ śrīparvate vā viprendrāḥ saṃtyajetsvatanuṃ naraḥ
Or by whatever means he may give up the body, the man is released; or, O best of brahmins, a man may give up his own body on Śrīparvata.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.75
स याति शिवसायुज्यं नात्र कार्या विचारणा अविमुक्तं परं क्षेत्रं जन्तूनां मुक्तिदं सदा
sa yāti śivasāyujyaṃ nātra kāryā vicāraṇā avimuktaṃ paraṃ kṣetraṃ jantūnāṃ muktidaṃ sadā
He goes to union with Śiva — no doubt need be entertained about this. Avimukta is the supreme sacred field, ever granting liberation to living beings.
AI translation rendered from the Sanskrit, not a published edition
LiP 91.76
सेवेत सततं धीमान् विशेषान्मरणान्तिके
seveta satataṃ dhīmān viśeṣānmaraṇāntike
The wise man should attend upon (it) constantly, and especially at the point of death.
AI translation rendered from the Sanskrit, not a published edition