Shiva Purana — Kailasa Samhita — Chapter 16
SiP 6 16.1
सूत उवाच ।। श्रुत्वोपदिष्टं गुरुणा वेदार्थं मुनिपुंगवः ।। परमात्मनि संदिग्धं परिपप्रच्छ सादरम्
sūta uvāca || śrutvopadiṣṭaṃ guruṇā vedārthaṃ munipuṃgavaḥ || paramātmani saṃdigdhaṃ paripapraccha sādaram
Sūta said: Having heard the meaning of the Veda taught by his teacher, the bull among sages reverently asked further about what was still doubtful concerning the Supreme Self.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.2
वामदेव उवाच ।। ज्ञानशक्तिधर स्वामिन्परमानन्दविग्रह ।। प्रणवार्थामृतं पीतं श्रीमुखख्जात्परिस्रुतम्
vāmadeva uvāca || jñānaśaktidhara svāminparamānandavigraha || praṇavārthāmṛtaṃ pītaṃ śrīmukhakhjātparisrutam
Vāmadeva said: O lord, bearer of the power of knowledge, whose form is supreme bliss, the nectar of the meaning of the praṇava, flowing forth from your blessed lotus-mouth, has been drunk (by me).
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.3
दृढप्रज्ञश्च जातोऽस्मि संदेहो विगतो मम ।। किंचिदन्यन्महासेन पृच्छामि त्वां शृणु प्रभो
dṛḍhaprajñaśca jāto'smi saṃdeho vigato mama || kiṃcidanyanmahāsena pṛcchāmi tvāṃ śṛṇu prabho
I have become firm in understanding, and my doubt has gone; something else, great Sena (Skanda), I ask you — listen, O lord.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.4
सदाशिवादिकीटांतरूपस्य जगतः स्थितिः।। स्त्रीपुंरूपेण सर्वत्र दृश्यते न हि संशयः
sadāśivādikīṭāṃtarūpasya jagataḥ sthitiḥ|| strīpuṃrūpeṇa sarvatra dṛśyate na hi saṃśayaḥ
The subsistence of the world, whose forms range from Sadāśiva down to a worm, is everywhere seen in the form of female and male — of this there is no doubt.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.5
एवं रूपस्य जगतः कारणं यत्सनातनम् ।। स्त्रीरूपं तत्किमाहोस्वित्पुरुषो वा नपुंसकम्
evaṃ rūpasya jagataḥ kāraṇaṃ yatsanātanam || strīrūpaṃ tatkimāhosvitpuruṣo vā napuṃsakam
The eternal cause of a world of such a form — is it, then, of female form, or male, or neuter?
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.6
उत मिश्रं किमन्यद्वा न जातस्तत्र निर्णयः ।। बहुधा विवदन्तीह विद्वांसश्शास्त्रमोहिताः आहोस्वि दात्मनोरूपं महानत्रापि संशयः ।। द्वयमेतद्धि सर्व्वेषां विवादास्पदमद्भुतम् अनुमानप्रयोगस्याप्यवकाशो न विद्यते।। पंचावयवयुक्तस्य स तु धूमस्य दर्शनात् मालिन्यमशिवत्वं च चिताग्न्यादिषु दृश्यते ।। एवं विवर्त्तकत्वेन शिवत्वं श्रुतिचोदितम् आद्ये त्रिपंचरूपे च स्वरे षोडशके त्रिषु ।। महामन्त्रो भवेदादौ स सकारो भवेद्यदा एतन्मनोमध्यगं सदिन्द्रियज्ञानगोचरम् ।। अनुप्रविश्य जानाति करोति च पशुः सदा प्रतिष्ठा च निवृत्तिश्च वाम सद्योद्भवे मते ।। ईशाच्चिच्छक्तिमुखतो विभोर्मिथुनपञ्चकम् निजेच्छया जगत्सृष्टमुद्युक्तस्य महेशितुः।। प्रथमो यः परिस्पन्दश्शिव तत्त्वन्तदुच्यते अपि संकोचरूपेण विभांत्य इति नित्यशः ।। पशोः कलाख्य विद्येति रागकालौ नियत्यपि ।। तत्त्वपञ्चकरूपेण भवत्यत्र कलेति सा
uta miśraṃ kimanyadvā na jātastatra nirṇayaḥ || bahudhā vivadantīha vidvāṃsaśśāstramohitāḥ āhosvi dātmanorūpaṃ mahānatrāpi saṃśayaḥ || dvayametaddhi sarvveṣāṃ vivādāspadamadbhutam anumānaprayogasyāpyavakāśo na vidyate|| paṃcāvayavayuktasya sa tu dhūmasya darśanāt mālinyamaśivatvaṃ ca citāgnyādiṣu dṛśyate || evaṃ vivarttakatvena śivatvaṃ śruticoditam ādye tripaṃcarūpe ca svare ṣoḍaśake triṣu || mahāmantro bhavedādau sa sakāro bhavedyadā etanmanomadhyagaṃ sadindriyajñānagocaram || anupraviśya jānāti karoti ca paśuḥ sadā pratiṣṭhā ca nivṛttiśca vāma sadyodbhave mate || īśāccicchaktimukhato vibhormithunapañcakam nijecchayā jagatsṛṣṭamudyuktasya maheśituḥ|| prathamo yaḥ parispandaśśiva tattvantaducyate api saṃkocarūpeṇa vibhāṃtya iti nityaśaḥ || paśoḥ kalākhya vidyeti rāgakālau niyatyapi || tattvapañcakarūpeṇa bhavatyatra kaleti sā
Or is it mixed, or something else? No decision has been reached about it. Learned men here dispute in many ways, bewildered by the treatises. Or is it the form of the Self? Great is the doubt here too. This pair is indeed for everyone a wonderful ground of dispute. There is no room even for the employment of inference — of an inference furnished with five members — for that (arises) only from the seeing of smoke. And foulness and inauspiciousness are seen in the fire of the cremation-ground and the like; thus auspiciousness (Śiva-nature) is enjoined by scripture as a matter of transformation. In the first (vowel), and in the fifteen-fold form, and in the sixteenth vowel, in the three — the great mantra would arise, when at the beginning it becomes the letter S. This, moving in the midst of the mind, always within range of the knowledge of the senses, the bound soul, having entered, always knows and acts. Pratiṣṭhā and Nivṛtti, Vāmā, and Sadyojāta are held (to be the powers); from the Lord, by way of the power of consciousness, comes the fivefold pair of the all-pervading one. When the great Lord has undertaken the creation of the world by his own will, that first vibration which occurs is called the Śiva-principle. And they shine forth perpetually also in a contracted form: for the bound soul, kalā, and vidyā, and desire and time, and also necessity — in the form of these five principles that (power) becomes what is here called kalā.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.7
जगत्सृष्टिविधायिन्यः श्रुतयो जगता सह ।। विष्णुब्रह्मादयो देवाः सिद्धाश्च न विदन्ति हि
jagatsṛṣṭividhāyinyaḥ śrutayo jagatā saha || viṣṇubrahmādayo devāḥ siddhāśca na vidanti hi
The scriptures that ordain the creation of the world, together with the world, and the gods beginning with Viṣṇu and Brahmā, and the Siddhas — they do not know (it).
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.8
यथैक्यभावं गच्छेयुरेतदन्यच्च वेदय ।। जानामीति करोमीति व्यवहारः प्रदृश्यते
yathaikyabhāvaṃ gaccheyuretadanyacca vedaya || jānāmīti karomīti vyavahāraḥ pradṛśyate
Teach me this and the other matter, how they might come into a state of unity: the usage "I know" and "I do" is observed.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.9
स हि सर्वात्मसंसिद्धो विवादो नात्र कस्यचित् ।। सर्वदेहेन्द्रियमनोबुध्यहंकारसंभवः
sa hi sarvātmasaṃsiddho vivādo nātra kasyacit || sarvadehendriyamanobudhyahaṃkārasaṃbhavaḥ
For that is established for every self; there is no dispute about it on anyone's part: it arises from the body, the senses, the mind, the intellect and the ego of all.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.11
उत्पाट्याज्ञानसंभूतं संशयाख्यं विषद्रुमम्।। शिवाद्वैतमहाकल्पवृक्षभूमिर्यथाभवेत्
utpāṭyājñānasaṃbhūtaṃ saṃśayākhyaṃ viṣadrumam|| śivādvaitamahākalpavṛkṣabhūmiryathābhavet
So that, once the poison-tree called doubt, sprung from ignorance, is uprooted, my mind may become the ground for the great wishing-tree of Śiva-non-duality,
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.12
चित्तं मम यथा देव बोध्योऽस्मि कृपया तव ।। कृपातस्तव देवेश दृढज्ञानी भवा म्यहम्
cittaṃ mama yathā deva bodhyo'smi kṛpayā tava || kṛpātastava deveśa dṛḍhajñānī bhavā myaham
— (so) I am to be awakened by your grace, O god; by your grace, lord of gods, may I become one of firm knowledge.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.14
सुब्रह्मण्य उवाच ।। एतदेव मुने गुह्यं शिवेन परिभाषितम् ।। अम्बायाः शृण्वतो देव्या वामदेव ममापि हि
subrahmaṇya uvāca || etadeva mune guhyaṃ śivena paribhāṣitam || ambāyāḥ śṛṇvato devyā vāmadeva mamāpi hi
Subrahmaṇya said: This very secret, O sage, was expounded by Śiva, while the Mother, the Goddess, was listening — and to me too, Vāmadeva.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.15
तस्याः स्तन्यं तदा पीत्वा संतृप्तोऽस्मि मुहुर्मुहुः।। श्रुतवान्निश्चलं तद्वै निश्चितं मे विचारितम्
tasyāḥ stanyaṃ tadā pītvā saṃtṛpto'smi muhurmuhuḥ|| śrutavānniścalaṃ tadvai niścitaṃ me vicāritam
Having then drunk her breast-milk, I was satisfied again and again; I heard that (teaching) unwaveringly, and I have reflected upon it and settled it.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.16
तत्ते वदामि दयया वामदेव महामुने।। महद्गुह्यं च परमं सुत त्वं शृणु सांप्रतम्
tatte vadāmi dayayā vāmadeva mahāmune|| mahadguhyaṃ ca paramaṃ suta tvaṃ śṛṇu sāṃpratam
So I tell it to you out of compassion, Vāmadeva, great sage; and it is a great secret and supreme — hear it now, my son.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.17
कर्मास्ति तत्त्वादारभ्य शास्त्रवादस्सुविस्तरः ।। यथाविवेकं श्रोतव्यो ज्ञानिना ज्ञानदो मुने
karmāsti tattvādārabhya śāstravādassuvistaraḥ || yathāvivekaṃ śrotavyo jñāninā jñānado mune
There is (ritual) action, and beginning from the tattvas the discussion in the scriptures is very extensive; it is to be heard according to discrimination by one who knows, O sage who bestows knowledge.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.18
त्वयोपदिष्टा ये शिष्यास्तत्र को वा भवत्समः ।। कपिलादिषु शास्त्रेषु भ्रमंत्यद्यापि तेऽधमाः
tvayopadiṣṭā ye śiṣyāstatra ko vā bhavatsamaḥ || kapilādiṣu śāstreṣu bhramaṃtyadyāpi te'dhamāḥ
Among those pupils who were instructed by you, who indeed is equal to you? Even today those low ones wander about in the scriptures of Kapila and the rest.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.19
ते शप्ता मुनिभिः षड्भिश्शिवनिन्दा पराः पुरा।। न श्रोतव्या हि तद्वार्त्ता तेऽन्यथावादिनो यतः
te śaptā munibhiḥ ṣaḍbhiśśivanindā parāḥ purā|| na śrotavyā hi tadvārttā te'nyathāvādino yataḥ
They were cursed of old by the six sages, being intent on reviling Śiva; their talk is not to be listened to, since they speak otherwise (than the truth).
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.21
पर्व्वतस्याग्निमद्भावं वदंत्यत्रापि सुव्रत। प्रत्यक्षस्य प्रपंचस्य दर्शनालंबनं त्वतः
parvvatasyāgnimadbhāvaṃ vadaṃtyatrāpi suvrata| pratyakṣasya prapaṃcasya darśanālaṃbanaṃ tvataḥ
Even here they speak of the mountain's possession of fire, O you of good vows; hence (their) reliance is on the seeing of the manifest, perceptible world.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.22
ज्ञातव्यः परमेशानः परमात्मा न संशयः ।। स्त्रीपुंरूपमयं विश्वं प्रत्यक्षेणैव दृश्यते
jñātavyaḥ parameśānaḥ paramātmā na saṃśayaḥ || strīpuṃrūpamayaṃ viśvaṃ pratyakṣeṇaiva dṛśyate
The supreme Lord, the supreme Self, is to be known — there is no doubt; the universe, consisting of the female and male forms, is seen by direct perception itself.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.23
षट्कोशरूपः पिण्डो हि तत्र चाद्यत्रयम्भवेत् ।। मात्रंशजं पुनश्चान्यत्पित्रंशजमिति श्रुतिः
ṣaṭkośarūpaḥ piṇḍo hi tatra cādyatrayambhavet || mātraṃśajaṃ punaścānyatpitraṃśajamiti śrutiḥ
For the body has the form of six sheaths; and of these the first three would be born of the mother's portion, and the other again born of the father's portion — so says the śruti.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.24
एवं सर्वशरीरेषु स्त्रीपुंभावविदो जनाः ।। परमात्मन्यपि मुने स्त्रीपुंभावं विदुर्बुधा
evaṃ sarvaśarīreṣu strīpuṃbhāvavido janāḥ || paramātmanyapi mune strīpuṃbhāvaṃ vidurbudhā
Thus people know the female and male natures in all bodies; and in the supreme Self too, O sage, the wise know the female and male natures.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.25
सच्चिदानदरूपत्वं वदति ब्रह्मणः श्रुतिः ।। असन्निवर्त्तकः शब्दः सदात्मेति निगद्यते निवर्त्तनं जगत्त्वस्य चिच्छब्देन विधीयते ।। त्रिलिंगवर्त्ती सच्छब्दः पुरुषोत्र विधीयताम्
saccidānadarūpatvaṃ vadati brahmaṇaḥ śrutiḥ || asannivarttakaḥ śabdaḥ sadātmeti nigadyate nivarttanaṃ jagattvasya cicchabdena vidhīyate || triliṃgavarttī sacchabdaḥ puruṣotra vidhīyatām
The śruti declares Brahman's nature to be being, consciousness and bliss; the word (sat) excludes non-being, and is stated as 'the self is being'; the exclusion of world-nature is effected by the word 'cit'; the word 'sat', which occurs in three genders, let it here be settled as masculine.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.27
प्रकाशवाची स भवेत्सत्प्रकाश इति स्फुटम् ।। ज्ञानशब्दस्य पर्य्यायश्चिच्छब्दः स्त्रीत्वमागतः
prakāśavācī sa bhavetsatprakāśa iti sphuṭam || jñānaśabdasya paryyāyaścicchabdaḥ strītvamāgataḥ
It (sat) would denote light: 'being is light' — that is clear; and the word 'cit', a synonym of the word 'knowledge', has come to be feminine.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.28
प्रकाशश्चिच्च मिथुनं जगत्कारणतां गतम् ।। सच्चिदात्मन्यपि तथा जगत्कारणतां गतम्
prakāśaścicca mithunaṃ jagatkāraṇatāṃ gatam || saccidātmanyapi tathā jagatkāraṇatāṃ gatam
Light and consciousness, as a pair, have become the cause of the world; so too in the Self that is being-and-consciousness it has become the cause of the world.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.29
एकत्रैव शिवश्शक्तिरिति भावो विधीयते ।। तैलवर्त्त्यादिमालिन्यात्प्रकाशस्यापि वर्त्तते
ekatraiva śivaśśaktiriti bhāvo vidhīyate || tailavarttyādimālinyātprakāśasyāpi varttate
In one and the same (reality) the notion 'Śiva and Śakti' is established; and because of the impurity of the oil, the wick and the rest, (a defect) exists even for the light.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.31
जीवाश्रितायाश्चिच्छक्तेर्दौर्बल्यं विद्यते सदा ।। तन्निवृत्यर्थमेवात्र शक्तित्वं सार्वकालिकम्
jīvāśritāyāścicchakterdaurbalyaṃ vidyate sadā || tannivṛtyarthamevātra śaktitvaṃ sārvakālikam
For the power of consciousness that rests in the individual soul there is always weakness; just for the removal of that, being-power here is for all times.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.32
बलवाञ्छक्तिमांश्चेति व्यवहारः प्रदृश्यते ।। लोके वेदे च ससतं वामदेव महामुने
balavāñchaktimāṃśceti vyavahāraḥ pradṛśyate || loke vede ca sasataṃ vāmadeva mahāmune
'He is strong' and 'he possesses power' — such usage is seen constantly, both in common speech and in the Veda, Vāmadeva, great sage.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.33
एवं शिवत्वं शक्तित्वं परमात्मनि दर्शितम् ।। शिवशक्त्योस्तु संयोगादानंदस्सततोदितः
evaṃ śivatvaṃ śaktitvaṃ paramātmani darśitam || śivaśaktyostu saṃyogādānaṃdassatatoditaḥ
Thus the state of being Śiva and the state of being Śakti have been shown in the supreme Self; and from the union of Śiva and Śakti bliss arises perpetually.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.34
अतो मुने तमुद्दिश्य मुनयः क्षीणकल्मषाः ।। शिवे मनस्समाधाय प्राप्ताश्शिवमनामयम्
ato mune tamuddiśya munayaḥ kṣīṇakalmaṣāḥ || śive manassamādhāya prāptāśśivamanāmayam
Therefore, O sage, sages whose stains are worn away, aiming at him and fixing the mind on Śiva, have attained Śiva, who is free from affliction.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.35
सर्वात्मत्वं तयोरेवं ब्रह्मेत्युपनिषत्सु च ।। गीयते ब्रह्मशब्देन बृंहिधात्वर्थगोचरम्
sarvātmatvaṃ tayorevaṃ brahmetyupaniṣatsu ca || gīyate brahmaśabdena bṛṃhidhātvarthagocaram
Thus their being the self of all is sung in the Upaniṣads as 'brahman', by the word 'brahman', which falls within the meaning of the root bṛṃh (to make grow).
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.36
बृंहणत्वं बृहत्त्वं च शंभ्वाख्यविग्रहे ।। पंचब्रह्ममये विश्वप्रतीतिर्ब्रह्म शब्दिता
bṛṃhaṇatvaṃ bṛhattvaṃ ca śaṃbhvākhyavigrahe || paṃcabrahmamaye viśvapratītirbrahma śabditā
Both the causing to grow and the being great are in the form named Śambhu; the apprehension of the universe as consisting of the five brahmans is termed 'brahman'.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.37
प्रतिलोमात्मके हंसे वक्ष्यामि प्रणवोद्भवम् ।। तव स्नेहाद्वामदेव सावधानतया शृणु
pratilomātmake haṃse vakṣyāmi praṇavodbhavam || tava snehādvāmadeva sāvadhānatayā śṛṇu
In the haṃsa (mantra) taken in reverse order I shall declare the arising of the praṇava; out of affection for you, Vāmadeva, listen attentively.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.38
व्यंजनस्य सकारस्य हकारस्य च वर्जनात् ।। ओमित्येव भवेत्स्थूलो वाचकः परमात्मनः
vyaṃjanasya sakārasya hakārasya ca varjanāt || omityeva bhavetsthūlo vācakaḥ paramātmanaḥ
By dropping the consonants sa and ha, there results just 'om', the gross expression of the supreme Self.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.39
महामन्त्रस्स विज्ञेयो मुनिभिस्तत्त्वदर्शिभिः ।। तत्र सूक्ष्मो महामन्त्रस्तदुद्धारं वदामि ते
mahāmantrassa vijñeyo munibhistattvadarśibhiḥ || tatra sūkṣmo mahāmantrastaduddhāraṃ vadāmi te
That is to be known as the great mantra by the sages who see the truth. Within it is the subtle great mantra; I shall tell you its extraction.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.41
हंसस्य प्रतिलोमः स्यात्सकारार्थश्शिवः स्मृतः ।। शक्त्यात्मको महामन्त्रवाच्यः स्यादिति निर्णयः
haṃsasya pratilomaḥ syātsakārārthaśśivaḥ smṛtaḥ || śaktyātmako mahāmantravācyaḥ syāditi nirṇayaḥ
It is the reverse of "haṃsa"; the meaning of the syllable "sa" is held to be Śiva. The conclusion is that what the great mantra denotes is (Śiva) whose nature is Śakti.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.42
गुरूपदेश काले तु सोहंशक्त्यात्मकश्शिवः ।। इति जीवपरो भूयान्महामन्त्रस्तदा पशुः
gurūpadeśa kāle tu sohaṃśaktyātmakaśśivaḥ || iti jīvaparo bhūyānmahāmantrastadā paśuḥ
But at the time of the guru's instruction (the mantra is) "so'ham" — Śiva whose nature is Śakti; thus the great mantra becomes directed to the individual soul, and then the bound soul (becomes)...
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.43
शक्त्यात्मकश्शिवांशश्च शिवैक्याच्छिवसाम्यभाक् ।। प्रज्ञानं ब्रह्मवाक्ये तु प्रज्ञानार्थः प्रदृश्यते
śaktyātmakaśśivāṃśaśca śivaikyācchivasāmyabhāk || prajñānaṃ brahmavākye tu prajñānārthaḥ pradṛśyate
...one whose nature is Śakti and a portion of Śiva, and through union with Śiva he attains equality with Śiva. And in the Brahman-utterance "prajñāna," the meaning of prajñāna is shown (as follows).
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.44
प्रज्ञानशब्दश्चैतन्यपर्य्यायस्स्यान्न संशयः ।। चैतन्यमात्मेति मुने शिवसूत्रं प्रवर्त्तितम्
prajñānaśabdaścaitanyaparyyāyassyānna saṃśayaḥ || caitanyamātmeti mune śivasūtraṃ pravarttitam
The word prajñāna is, without doubt, a synonym for caitanya (consciousness). "Consciousness is the Self" — thus, O sage, the Śiva-sūtra has been set forth.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.45
चैतन्यमिति विश्वस्य सर्वज्ञानक्रियात्मकम् ।। स्वातन्त्र्यं तत्स्वभावो यः स आत्मा परिकीर्त्तितः
caitanyamiti viśvasya sarvajñānakriyātmakam || svātantryaṃ tatsvabhāvo yaḥ sa ātmā parikīrttitaḥ
"Caitanya" is the autonomy of the universe, consisting of all knowledge and action; he whose own nature that is, is declared to be the Self.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.46
इत्यादिशिवसूत्राणां वार्तिकं कथितं मया।। ज्ञानं बंध इतीदं तु द्वितीयं सूत्रमीशितुः
ityādiśivasūtrāṇāṃ vārtikaṃ kathitaṃ mayā|| jñānaṃ baṃdha itīdaṃ tu dvitīyaṃ sūtramīśituḥ
Thus has the commentary (vārtika) on the Śiva-sūtras beginning in this way been told by me. But this, "knowledge is bondage," is the second sūtra of the Lord.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.47
ज्ञानमित्यात्मनस्तस्य किंचिज्ज्ञानक्रियात्मकम्।। इत्याहाद्यपदेनेशः पशुवर्गस्य लक्षणम्
jñānamityātmanastasya kiṃcijjñānakriyātmakam|| ityāhādyapadeneśaḥ paśuvargasya lakṣaṇam
"Knowledge" here means that of that self, consisting of limited knowing and acting; thus by the first word the Lord stated the defining mark of the class of bound souls.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.48
एतद्द्वयं पराशक्तेः प्रथमं स्पंदतां गतम्।। एतामेव परां शक्तिं श्वेताश्वतरशाखिनः
etaddvayaṃ parāśakteḥ prathamaṃ spaṃdatāṃ gatam|| etāmeva parāṃ śaktiṃ śvetāśvataraśākhinaḥ
These two came first to the vibration of the supreme Śakti. This very supreme Śakti the followers of the Śvetāśvatara branch...
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.49
स्वाभाविकी ज्ञानबलक्रिया चेत्यस्तुवन्मुदा।। ज्ञानक्रियेच्छारूपं हि शंभोर्दृष्टित्रयं विदुः
svābhāvikī jñānabalakriyā cetyastuvanmudā|| jñānakriyecchārūpaṃ hi śaṃbhordṛṣṭitrayaṃ viduḥ
...praised with joy as "innate knowledge, power and action"; for they know the three gazes of Śambhu to have the form of knowledge, action and will.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.51
तस्मादात्मन एवेदं रूपमित्येव निश्चितम् ।। प्रपंचार्थं प्रवक्ष्यामि प्रणवै क्यप्रदर्शनम्
tasmādātmana evedaṃ rūpamityeva niścitam || prapaṃcārthaṃ pravakṣyāmi praṇavai kyapradarśanam
Therefore it is settled that this is precisely the form of the Self. For the sake of elaboration I shall declare the demonstration of (its) identity with the praṇava.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.52
ॐमितीदं सर्वमिति श्रुतिराह सनातनी ।। तस्माद्वेतीत्युपक्रम्य जगत्सृष्टिः प्रक्रीर्तिता
oṃmitīdaṃ sarvamiti śrutirāha sanātanī || tasmādvetītyupakramya jagatsṛṣṭiḥ prakrīrtitā
"All this is Om" — so says the ancient scripture; and beginning with "from that indeed," the creation of the world is proclaimed.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.53
तस्याः श्रुतेस्तु तात्पर्यं वक्ष्यामि श्रूयतामिदम् ।। तव स्नेहाद्वामदेव विवेकार्थविजृंभितम्
tasyāḥ śrutestu tātparyaṃ vakṣyāmi śrūyatāmidam || tava snehādvāmadeva vivekārthavijṛṃbhitam
I shall state the purport of that scripture; let this be heard — set forth at length for the sake of discrimination, out of affection for you, O Vāmadeva.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.54
शिवशक्तिसमायोगः परमात्मेति निश्चितम्।। पराशक्तेस्तु संजाता चिच्छक्तिस्तु तदुद्भवा
śivaśaktisamāyogaḥ paramātmeti niścitam|| parāśaktestu saṃjātā cicchaktistu tadudbhavā
The conjunction of Śiva and Śakti is determined to be the supreme Self. From the supreme Śakti was born the śakti of consciousness, arising from her.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.55
आनन्दशक्तिस्तज्जास्यादिच्छाशक्तिस्तदुद्भवा ।। ज्ञानशक्तिस्ततो जाता क्रियाशक्तिस्तु पंचमी ।। एताभ्य एव संजाता निवृत्त्याद्याः कला मुने
ānandaśaktistajjāsyādicchāśaktistadudbhavā || jñānaśaktistato jātā kriyāśaktistu paṃcamī || etābhya eva saṃjātā nivṛttyādyāḥ kalā mune
The śakti of bliss is born from that; the śakti of will arises from that; from that was born the śakti of knowledge; and the śakti of action is the fifth. From these very ones, O sage, arose the kalās beginning with nivṛtti.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.56
चिदानन्दसमुत्पन्नौ नादबिन्दू प्रकीर्त्तितौ।। इच्छाशक्तेर्मकारस्तु ज्ञानशक्तेस्तु पंचमः
cidānandasamutpannau nādabindū prakīrttitau|| icchāśaktermakārastu jñānaśaktestu paṃcamaḥ
Nāda and bindu are declared to be produced from consciousness and bliss; from the śakti of will (comes) the letter m, and from the śakti of knowledge the fifth (vowel, u).
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.57
स्वरः क्रियाशक्तिजातो ह्यकारस्तु मुनीश्वर ।। इत्युक्ता प्रणवोत्पत्तिः पंचब्रह्मोद्भवं शृणु
svaraḥ kriyāśaktijāto hyakārastu munīśvara || ityuktā praṇavotpattiḥ paṃcabrahmodbhavaṃ śṛṇu
The vowel a is born from the śakti of action, O lord of sages. Thus the origin of the praṇava has been told; hear now the arising of the five Brahmans.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.58
शिवादीशान उत्पन्नस्ततस्तत्पुरुषोद्भवः ।। ततोऽघोरस्ततो वामस्सद्योजातोद्भवस्ततः
śivādīśāna utpannastatastatpuruṣodbhavaḥ || tato'ghorastato vāmassadyojātodbhavastataḥ
From Śiva, Īśāna arose; from him the arising of Tatpuruṣa; from him Aghora, from him Vāma, and from him the arising of Sadyojāta.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.59
एतस्मान्मातृकादष्टत्रिंशन्मातृसमुद्भवः।। ईशानाच्छान्त्यतीताख्या कला जाताथ पूरुषात्।। उत्पद्यते शान्तिकला विद्याऽघोरसमुद्भवा
etasmānmātṛkādaṣṭatriṃśanmātṛsamudbhavaḥ|| īśānācchāntyatītākhyā kalā jātātha pūruṣāt|| utpadyate śāntikalā vidyā'ghorasamudbhavā
From this mātṛkā comes the arising of the thirty-eight mothers. From Īśāna was born the kalā called Śāntyatītā; then from Puruṣa the Śānti kalā arises; the Vidyā (kalā) arises from Aghora.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.61
अनुग्रहादिकृत्यानां हेतुः पञ्चकमिष्यते ।। तद्विद्भिर्मुनिभिः प्राज्ञैर्वरतत्त्वप्रदर्शिभिः
anugrahādikṛtyānāṃ hetuḥ pañcakamiṣyate || tadvidbhirmunibhiḥ prājñairvaratattvapradarśibhiḥ
This fivefold (set) is held by the sages who know it, the wise seers of the highest truth, to be the cause of the acts (of the Lord) beginning with grace.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.62
वाच्यवाचकसम्बन्धान्मिथुनत्वमुपेयुषि ।। कलावर्णस्वरूपेऽस्मिन्पञ्चके भूतपञ्चकम्
vācyavācakasambandhānmithunatvamupeyuṣi || kalāvarṇasvarūpe'sminpañcake bhūtapañcakam
In this pentad, whose nature is the kalās and the letters, and which has attained the state of coupling through the relation of the signified and the signifier, the group of five elements —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.63
वियदादि क्रमादासीदुत्पन्नम्मुनिपुङ्गव ।। आद्यं मिथुनमारभ्य पञ्चमं यन्मयं विदुः
viyadādi kramādāsīdutpannammunipuṅgava || ādyaṃ mithunamārabhya pañcamaṃ yanmayaṃ viduḥ
— sky and the rest — arose, produced in sequence, O bull among sages; beginning with the first couple, the fifth is that of which they know (each element) to consist.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.64
शब्दैकगुण आकाशः शब्दस्पर्शगुणो मरुत्।। शब्दस्पर्शरूपगुणप्रधानो वह्निरुच्यते
śabdaikaguṇa ākāśaḥ śabdasparśaguṇo marut|| śabdasparśarūpaguṇapradhāno vahnirucyate
Space has sound as its single quality; wind has sound and touch as its qualities; fire is said to have sound, touch and form as its predominant qualities.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.65
शब्दस्पर्शरूपरसगुणकं सलिलं स्मृतम्।। शब्द्स्पर्शरूपरसगन्धाढ्या पृथिवी स्मृता
śabdasparśarūparasaguṇakaṃ salilaṃ smṛtam|| śabdsparśarūparasagandhāḍhyā pṛthivī smṛtā
Water is held to have sound, touch, form and taste as its qualities; earth is held to be endowed with sound, touch, form, taste and smell.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.66
व्यापकत्वञ्च भूतानामिदमेव प्रकीर्तितम् ।। व्याप्यत्वं वैपरीत्येन गन्धादिक्रमतो भवेत्
vyāpakatvañca bhūtānāmidameva prakīrtitam || vyāpyatvaṃ vaiparītyena gandhādikramato bhavet
And just this (order) is proclaimed as the pervasiveness of the elements; their being pervaded would be in the reverse way, in the sequence beginning with smell.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.67
भूतपञ्चकरूपोऽयम्प्रपञ्चः परिकीर्त्यते।। विराट् सर्वसमष्ट्यात्मा ब्रह्माण्डमिति च स्फुटम्
bhūtapañcakarūpo'yamprapañcaḥ parikīrtyate|| virāṭ sarvasamaṣṭyātmā brahmāṇḍamiti ca sphuṭam
This manifold world is declared to have the form of the five elements; and it is plainly (called) Virāṭ, the self that is the aggregate of all, and the world-egg (brahmāṇḍa).
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.68
पृथिवीतत्त्वमारभ्य शिवतत्त्वावधि क्रमात्।। निलीय तत्त्वसंदोहे जीव एव विलीयते
pṛthivītattvamārabhya śivatattvāvadhi kramāt|| nilīya tattvasaṃdohe jīva eva vilīyate
Beginning with the earth-principle and up to the Śiva-principle, dissolving away in order into the mass of principles, it is the individual soul alone that is dissolved.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.69
संशक्तिकः पुनस्सृष्टौ शक्तिद्वारा विनिर्गतः।। स्थूलप्रपञ्चरूपेण तिष्ठत्याप्रलयं सुखम्
saṃśaktikaḥ punassṛṣṭau śaktidvārā vinirgataḥ|| sthūlaprapañcarūpeṇa tiṣṭhatyāpralayaṃ sukham
Provided again with power at (the time of) creation, having come forth through the door of Śakti, it remains at ease in the form of the gross world until the dissolution.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.71
एषैवेच्छाशक्तितत्वं सर्वकृत्यानुवर्तनात् ।। ज्ञानक्रियाशक्तियुग्मे ज्ञानाधिक्ये सदाशिवः
eṣaivecchāśaktitatvaṃ sarvakṛtyānuvartanāt || jñānakriyāśaktiyugme jñānādhikye sadāśivaḥ
This very (power) is the principle of the power of will, since it follows upon all activities; in the pair of the powers of knowledge and action, when knowledge predominates, (the principle is) Sadāśiva.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.72
महेश्वरं क्रियोद्रेके तत्त्वं विद्धि मुनीश्वर।। ज्ञानक्रियाशक्तिसाम्यं शुद्धविद्यात्मकं मतम्
maheśvaraṃ kriyodreke tattvaṃ viddhi munīśvara|| jñānakriyāśaktisāmyaṃ śuddhavidyātmakaṃ matam
Know the principle to be Maheśvara when action is in excess, O lord of sages; the equality of the powers of knowledge and action is held to be of the nature of Śuddhavidyā.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.73
स्वाङ्गरूपेषु भावेषु मायातत्त्वविभेदधीः।। शिवो यदा निजं रूपं परमैश्वर्य्यपूर्वकम्
svāṅgarūpeṣu bhāveṣu māyātattvavibhedadhīḥ|| śivo yadā nijaṃ rūpaṃ paramaiśvaryyapūrvakam
When Śiva, whose awareness is the differentiation of the māyā-principle among the existents that are forms of his own body, (holds back) his own form together with supreme sovereignty,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.74
निगृह्य माययाशेषपदार्थग्राहको भवेत्।। तदा पुरुष इत्याख्या तत्सृष्ट्वेत्यभवच्छ्रुतिः
nigṛhya māyayāśeṣapadārthagrāhako bhavet|| tadā puruṣa ityākhyā tatsṛṣṭvetyabhavacchrutiḥ
and, having restrained (it) by māyā, becomes the apprehender of all things without remainder — then (his) designation is 'puruṣa', and the scriptural word 'having created that' came about.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.75
अयमेव हि संसारी मायया मोहितः पशुः।। शिवज्ञानविहीनो हि नानाकर्मविमूढधीः
ayameva hi saṃsārī māyayā mohitaḥ paśuḥ|| śivajñānavihīno hi nānākarmavimūḍhadhīḥ
This very one indeed is the transmigrator, the bound soul deluded by māyā, devoid of the knowledge of Śiva, his mind bewildered by manifold actions.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.76
शिवादभिन्नं न जगदात्मानं भिन्नमित्यपि ।। जानतोऽस्य पशोरेव मोहो भवति न प्रभो
śivādabhinnaṃ na jagadātmānaṃ bhinnamityapi || jānato'sya paśoreva moho bhavati na prabho
For this bound soul, who does not know that the world is not different from Śiva, nor that the self too (is not) different, there arises delusion — not for the Lord.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.77
यथैन्द्रजालिकस्यापि योगिनो न भवेद्भ्रमः ।। गुरुणा ज्ञापितैश्वर्यश्शिवो भवति चिद्धनः
yathaindrajālikasyāpi yogino na bhavedbhramaḥ || guruṇā jñāpitaiśvaryaśśivo bhavati ciddhanaḥ
Just as for a conjurer, so also for a yogin there would be no confusion; having had his sovereignty made known to him by the teacher, he becomes Śiva, whose wealth is consciousness.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.78
सर्वकर्तृत्वरूपा च सर्वजत्वस्वरूपिणी ।। पूर्णत्वरूपान्नित्यत्वव्यापकत्व स्वरूपिणी
sarvakartṛtvarūpā ca sarvajatvasvarūpiṇī || pūrṇatvarūpānnityatvavyāpakatva svarūpiṇī
(The power) that has the form of being the agent of all, that has omniscience as its own nature, that has the nature of fullness, eternality and pervasiveness —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.79
शिवस्य शक्तयः पञ्च संकुचदूपभास्कराः
śivasya śaktayaḥ pañca saṃkucadūpabhāskarāḥ
— these are the five powers of Śiva, which are like suns undergoing contraction.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.81
किंचित्कर्तृत्त्त्वहेतुस्स्यात्किंचित्तत्त्वैकसाधनम् ।। सा तु विद्या भवेद्रागो विषयेष्वनुरंजकः
kiṃcitkartṛtttvahetussyātkiṃcittattvaikasādhanam || sā tu vidyā bhavedrāgo viṣayeṣvanuraṃjakaḥ
(Kalā) would be the cause of a limited agency; that which is the sole means to a limited (knowledge of) reality is vidyā; and rāga is what causes attachment to objects.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.82
कालो हि भावभावानां भासानां भासनात्मकः ।। क्रमावच्छेदको भूत्वा भूतादिरिति कथ्यते ।
kālo hi bhāvabhāvānāṃ bhāsānāṃ bhāsanātmakaḥ || kramāvacchedako bhūtvā bhūtādiriti kathyate |
Time indeed, which consists in the manifesting of the appearances of existent and non-existent things, becoming the delimiter of sequence, is called 'that which begins with what has come to be'.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 16.83
इदन्तु मम कर्तव्यमिदन्नेति नियामिका ।। नियतिस्स्याद्विभोश्शक्तिस्तदाक्षेपात्पतेत्पशुः
idantu mama kartavyamidanneti niyāmikā || niyatissyādvibhośśaktistadākṣepātpatetpaśuḥ
'This is to be done by me, this is not' — the regulating power of the Lord would be niyati; by its impulsion the bound soul falls.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.84
एतत्पंचकमेवास्य स्वरूपा वारकत्वतः ।। पञ्चकञ्चुकमाख्यातमन्तरंगं च साधनम्
etatpaṃcakamevāsya svarūpā vārakatvataḥ || pañcakañcukamākhyātamantaraṃgaṃ ca sādhanam
Just this pentad, because it veils his own nature, is called the fivefold sheath, and (it is his) inner instrument.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 16.93
सूत उवाच ।। श्रुत्वैवं मुनिना पृष्टं वचो वेदान्तनिर्वृतम् ।। रहस्यं प्रभुराहेदं किंचित्प्रहसिताननः
sūta uvāca || śrutvaivaṃ muninā pṛṣṭaṃ vaco vedāntanirvṛtam || rahasyaṃ prabhurāhedaṃ kiṃcitprahasitānanaḥ
Sūta said: Having heard the words thus asked by the sage, words settled upon Vedānta, the Lord, his face somewhat smiling, spoke this secret.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain