Shiva Purana — Kailasa Samhita — Chapter 17

SiP 6 17.1

वामदेव उवाच ।। नियत्यधस्तात्प्रकृतेरुपरिस्थः पुमानिति ।। पूर्वत्र भवता प्रोक्तमिदानीं कथमन्यथा

vāmadeva uvāca || niyatyadhastātprakṛteruparisthaḥ pumāniti || pūrvatra bhavatā proktamidānīṃ kathamanyathā

Vāmadeva said: "The Puruṣa stands below Niyati and above Prakṛti" — so it was stated by you earlier; how (is it) now otherwise?

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.2

मायया संकुचद्रूपस्तदधस्तादिति प्रभो ।। इति मे संशयं नाथ छेत्तुमर्हसि तत्त्वतः

māyayā saṃkucadrūpastadadhastāditi prabho || iti me saṃśayaṃ nātha chettumarhasi tattvataḥ

"He whose form contracts through Māyā is below that" — (so you now say), O Lord. This doubt of mine, O master, you ought to cut away in accordance with the truth.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.3

श्रीसुबह्मण्य उवाच ।। अद्वैतशैववादोऽयं द्वैतन्न सहते क्वचित् ।। द्वैतं च नश्वरं ब्रह्माद्वैतम्परमनश्वरम्

śrīsubahmaṇya uvāca || advaitaśaivavādo'yaṃ dvaitanna sahate kvacit || dvaitaṃ ca naśvaraṃ brahmādvaitamparamanaśvaram

Śrī Subrahmaṇya said: This is the doctrine of non-dual Śaivism; it nowhere tolerates duality. And duality is perishable; the non-dual Brahman is supreme and imperishable.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.4

सर्वज्ञस्सर्वकर्ता च शिवस्सर्वेश्वरोऽगुणः ।। त्रिदेवजनको ब्रह्मा सच्चिदानन्दविग्रहः

sarvajñassarvakartā ca śivassarveśvaro'guṇaḥ || tridevajanako brahmā saccidānandavigrahaḥ

Śiva is all-knowing and the doer of all, the lord of all, free of the qualities, the begetter of the three gods, Brahman, whose body is being, consciousness and bliss.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.5

स एव शंकरो देवस्स्वेच्छया च स्वमायया ।। संकुचद्रूप इव सन्पुरुषस्संबभूव ह

sa eva śaṃkaro devassvecchayā ca svamāyayā || saṃkucadrūpa iva sanpuruṣassaṃbabhūva ha

That very god Śaṃkara, by his own will and by his own Māyā, being as it were of contracted form, indeed became the Puruṣa.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.6

कलादि पञ्चकेनैव भोक्तृत्वेन प्रकल्पितः ।। प्रकृतिस्थः पुमानेष भुङ्क्ते प्रकृतिजान्गुणान् ततो महानहङ्कारस्ततो बुद्धीन्द्रियाणि च ।। जातानि मनसो रूपं स्यात्संकल्पविकल्पकम् बिन्दुनादौ तु विज्ञेयौ सर्वतत्त्वार्थकावुभौ।। तत्रत्या देवतायाश्च ता मुने शृणु साम्प्रतम् राक्षसा मानुषाश्चान्ये जंगमत्वविभागिनः ।। पशवः पक्षिणः कीटाः पन्नगादि प्रभेदिनः यो ह्यन्यथैतन्मनुते मद्वचो मदगर्वितः ।। देवो वा मानवस्सिद्धो गन्धर्वो मनुजोऽपि वा

kalādi pañcakenaiva bhoktṛtvena prakalpitaḥ || prakṛtisthaḥ pumāneṣa bhuṅkte prakṛtijānguṇān tato mahānahaṅkārastato buddhīndriyāṇi ca || jātāni manaso rūpaṃ syātsaṃkalpavikalpakam bindunādau tu vijñeyau sarvatattvārthakāvubhau|| tatratyā devatāyāśca tā mune śṛṇu sāmpratam rākṣasā mānuṣāścānye jaṃgamatvavibhāginaḥ || paśavaḥ pakṣiṇaḥ kīṭāḥ pannagādi prabhedinaḥ yo hyanyathaitanmanute madvaco madagarvitaḥ || devo vā mānavassiddho gandharvo manujo'pi vā

Constituted as an experiencer by just that pentad beginning with Kalā, this Puruṣa, seated in Prakṛti, experiences the qualities born of Prakṛti. From that (came) Mahat, (and) from that the I-maker, and then the intellect and the senses arose. The nature of mind would be that which frames and divides conceptions. But Bindu and Nāda are both to be known as conveying the sense of all the principles; and hear now, O sage, the deities belonging to them. Rākṣasas, men, and others that share in mobility: beasts, birds, worms, and those divided into snakes and the like. For whoever, puffed up with himself, thinks otherwise of this my word — be he god, or man, or Siddha, or Gandharva, or human being (as well) —

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SiP 6 17.7

इति स्थानद्वयान्तस्थः पुरुषो न विरोधकः ।। संकुचन्निजरूपाणां ज्ञानादीनां समष्टिमान्

iti sthānadvayāntasthaḥ puruṣo na virodhakaḥ || saṃkucannijarūpāṇāṃ jñānādīnāṃ samaṣṭimān

Thus the Puruṣa, situated within the two stations, is no contradiction: while contracting, he possesses the totality of his own forms, knowledge and the rest.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SiP 6 17.8

सत्त्वादिगुणसाध्यं च बुध्यादित्रितयात्मकम्।। चित्तम्प्रकृतितत्त्वं तदासीत्सत्त्वादिकारणात्

sattvādiguṇasādhyaṃ ca budhyāditritayātmakam|| cittamprakṛtitattvaṃ tadāsītsattvādikāraṇāt

And the mind (citta), to be accomplished by the qualities sattva and the rest, consisting of the triad of intellect and the rest — that was the principle Prakṛti, since sattva and the rest are its cause.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SiP 6 17.9

सात्त्विकादिविभेदेन गुणाः प्रकृतिसम्भवाः ।। गुणेभ्यो बुद्धिरुत्पन्ना वस्तुनिश्चयकारिणी

sāttvikādivibhedena guṇāḥ prakṛtisambhavāḥ || guṇebhyo buddhirutpannā vastuniścayakāriṇī

The qualities, arising from Prakṛti, by the division into the sāttvika and the rest; from the qualities was born the intellect, which effects determination of things.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.11

बुद्धीन्द्रियाणि श्रोत्रं त्वक् चक्षुर्जिह्वा च नासिका ।। शब्दः स्पर्शश्च रूपं च रसो गन्धश्च गोचरः

buddhīndriyāṇi śrotraṃ tvak cakṣurjihvā ca nāsikā || śabdaḥ sparśaśca rūpaṃ ca raso gandhaśca gocaraḥ

The organs of knowledge (are) ear, skin, eye, tongue and nose; and sound, touch, form, taste and smell (are their) range of objects.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.12

बुद्धीन्द्रियाणां कथितः श्रोत्रादिक्रमतस्ततः ।। वैकारिकादहंकारात्तन्मात्राण्यभवन्क्रमात्

buddhīndriyāṇāṃ kathitaḥ śrotrādikramatastataḥ || vaikārikādahaṃkārāttanmātrāṇyabhavankramāt

(This) has been told of the organs of knowledge, in the order beginning with the ear; then from the modified (vaikārika) I-maker the subtle elements came to be in order.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.13

तानि प्रोक्तानि सूक्ष्माणि मुनिभि स्तत्त्वदर्शिभिः ।। कर्मेन्द्रियाणि ज्ञेयानि स्वकार्य्यसहितानि च

tāni proktāni sūkṣmāṇi munibhi stattvadarśibhiḥ || karmendriyāṇi jñeyāni svakāryyasahitāni ca

Those subtle ones have been declared by the sages who see the principles; and the organs of action are to be known, together with their own activities.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.14

विप्रर्षे वाक्करौ पादौ पायूपस्थौ च तत्क्रियाः ।। वचनादानगमनविसर्ग्गानन्दसंज्ञिताः

viprarṣe vākkarau pādau pāyūpasthau ca tatkriyāḥ || vacanādānagamanavisarggānandasaṃjñitāḥ

O sage among brahmins: speech, the two hands, the two feet, the anus and the genitals; and their actions are named speaking, taking, going, voiding and pleasure.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.15

भूतादिकादहंकारात्तन्मात्राण्यभवन्क्रमात्।। तानि सूक्ष्माणि रूपाणी शब्दादीनामिति स्थितिः।।

bhūtādikādahaṃkārāttanmātrāṇyabhavankramāt|| tāni sūkṣmāṇi rūpāṇī śabdādīnāmiti sthitiḥ||

From the elemental (bhūtādi) I-maker the subtle elements came to be in order; those are the subtle forms of sound and the rest — such is the settled position.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.16

तेभ्यश्चाकाशवाय्वग्निजलभूमिजनिः क्रमात् ।। विज्ञेया मुनिशार्दूल पञ्चभूतमितीष्यते

tebhyaścākāśavāyvagnijalabhūmijaniḥ kramāt || vijñeyā muniśārdūla pañcabhūtamitīṣyate

And from them, in order, the arising of ether, wind, fire, water and earth is to be known, O tiger among sages; thus the five elements are held (to be).

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.17

अवकाशप्रदानं च वाहकत्वञ्च पावनम् ।। संरम्भो धारणन्तेषां व्यापाराः परिकीर्तिताः

avakāśapradānaṃ ca vāhakatvañca pāvanam || saṃrambho dhāraṇanteṣāṃ vyāpārāḥ parikīrtitāḥ

The granting of room, the state of carrying, cooking (or: purifying), churning up, and supporting — these are proclaimed as their operations.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SiP 6 17.18

वामदेव उवाच ।। भूतसृष्टिः पुरा प्रोक्ता कलादिभ्यः कथम्पुनः ।। अन्यथा प्रोच्यते स्कन्द संदेहोऽत्र महान्मम

vāmadeva uvāca || bhūtasṛṣṭiḥ purā proktā kalādibhyaḥ kathampunaḥ || anyathā procyate skanda saṃdeho'tra mahānmama

Vāmadeva said: The creation of the elements was earlier said (to come) from Kalā and the rest; how then is it stated otherwise, O Skanda? Here my doubt is great.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.19

आत्मतत्त्वमकारस्स्याद्विद्या स्यादुस्ततः परम् ।। शिवतत्त्वम्मकारस्स्याद्वामदेवेति चिंत्यताम्

ātmatattvamakārassyādvidyā syādustataḥ param || śivatattvammakārassyādvāmadeveti ciṃtyatām

The syllable A would be the principle of the self; U, beyond that, would be Vidyā; the syllable M would be the principle of Śiva — let this be pondered, Vāmadeva.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SiP 6 17.21

ब्रह्मा विष्णुश्च रुद्रश्च महेश्वरसदाशिवौ ।। ते हि साक्षाच्छिवस्यैव मूर्तयः श्रुतिविश्रुताः

brahmā viṣṇuśca rudraśca maheśvarasadāśivau || te hi sākṣācchivasyaiva mūrtayaḥ śrutiviśrutāḥ

"Brahmā, Viṣṇu, Rudra, Maheśvara and Sadāśiva — these five are, directly, forms of Śiva himself, as is famed in the Vedas."

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.22

इत्युक्तम्भवता पूर्वमिदानीमुच्यतेऽन्यथा ।। तन्मात्रेभ्यो भवन्तीति सन्देहोऽत्र महान्मम

ityuktambhavatā pūrvamidānīmucyate'nyathā || tanmātrebhyo bhavantīti sandeho'tra mahānmama

"Thus was it said by you earlier; now it is said otherwise — that they arise from the tanmātras. On this point my doubt is great.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.23

कृत्वा तत्करुणां स्कन्द संशयं छेत्तुमर्हसि ।। इत्याकर्ण्य मुनेर्वाक्यं कुमारः प्रत्यभाषत

kṛtvā tatkaruṇāṃ skanda saṃśayaṃ chettumarhasi || ityākarṇya munervākyaṃ kumāraḥ pratyabhāṣata

Showing compassion in that matter, O Skanda, you ought to cut away (my) doubt." Having heard the sage's words thus, Kumāra replied.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.24

श्रीसुब्रह्मण्य उवाच ।। तस्माद्वेति समारभ्य भूतसृष्टिक्रमे मुने ।। ताञ्छृणुष्व महाप्राज्ञ सावधानतया द रात्

śrīsubrahmaṇya uvāca || tasmādveti samārabhya bhūtasṛṣṭikrame mune || tāñchṛṇuṣva mahāprājña sāvadhānatayā da rāt

Śrī Subrahmaṇya said: Beginning with "therefore" (I shall speak), O sage, concerning the sequence of the creation of the elements; hear those (words), O greatly wise one, attentively and at once.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SiP 6 17.25

जातानि पञ्च भूतानि कलाभ्य इति निश्चितम्।। स्थूलप्रपञ्चरूपाणि तानि भूतपतेर्वपुः

jātāni pañca bhūtāni kalābhya iti niścitam|| sthūlaprapañcarūpāṇi tāni bhūtapatervapuḥ

It is settled that the five elements were born from the kalās; those (elements), being the form of the gross manifest world, are the body of the Lord of beings.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.26

शिवतत्त्वादि पृथ्व्यन्तं तत्त्वानामुदयक्रमे।। तन्मात्रेभ्यो भवन्तीति वक्तव्यानि क्रमान्मुने

śivatattvādi pṛthvyantaṃ tattvānāmudayakrame|| tanmātrebhyo bhavantīti vaktavyāni kramānmune

In the order of the arising of the tattvas, from the Śiva-tattva down to earth, it must be said in sequence, O sage, that they come to be from the tanmātras.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.27

तन्मात्राणां कलानामप्यैक्यं स्याद्भूतकारणम्।। अविरुद्धत्व मेवात्र विद्धि ब्रह्माविदांवर

tanmātrāṇāṃ kalānāmapyaikyaṃ syādbhūtakāraṇam|| aviruddhatva mevātra viddhi brahmāvidāṃvara

The identity of the tanmātras and of the kalās would be the cause of the elements; know here that there is no contradiction at all, O best of the knowers of brahman.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.28

स्थूलसूक्ष्मात्मके विश्वे चन्द्रसूर्य्यादयो ग्रहाः ।। सनक्षत्राश्च संजातास्तथान्ये ज्योतिषां गणाः

sthūlasūkṣmātmake viśve candrasūryyādayo grahāḥ || sanakṣatrāśca saṃjātāstathānye jyotiṣāṃ gaṇāḥ

In the universe, which is both gross and subtle, the moon, sun and the other planets, together with the constellations, came into being, and likewise the other hosts of luminaries;

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.29

ब्रह्मविष्णुमहेशादिदेवता भूतजातयः ।। इन्द्रादयोऽपि दिक्पाला देवाश्च पितरोऽसुराः

brahmaviṣṇumaheśādidevatā bhūtajātayaḥ || indrādayo'pi dikpālā devāśca pitaro'surāḥ

the deities beginning with Brahmā, Viṣṇu and Maheśa, the classes of beings, also the guardians of the directions beginning with Indra, and the gods, the ancestors, the asuras,

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.31

तरुगुल्मलतौषध्यः पर्वताश्चाष्ट विश्रुताः ।। गंगाद्यास्सरितस्सप्त सागराश्च महर्द्धयः

tarugulmalatauṣadhyaḥ parvatāścāṣṭa viśrutāḥ || gaṃgādyāssaritassapta sāgarāśca maharddhayaḥ

trees, shrubs, creepers and herbs, and the eight famed mountains, the seven rivers beginning with the Gaṅgā, the oceans, and the great sages.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.32

यत्किंचिद्वस्तुजातन्तत्सर्वमत्र प्रतिष्ठितम् ।। विचारणीयं सद्बुध्या न बहिर्मुनिसत्तम

yatkiṃcidvastujātantatsarvamatra pratiṣṭhitam || vicāraṇīyaṃ sadbudhyā na bahirmunisattama

Whatever class of things there is, all of it is established here (in that universe); it is to be examined with a true understanding, not outwardly, O best of sages.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.33

स्त्रीपुंरूपमिदं विश्वं शिवशक्त्यात्मकं बुधैः ।। भवादृशैरुपास्यं स्याच्छिवज्ञानविशारदैः

strīpuṃrūpamidaṃ viśvaṃ śivaśaktyātmakaṃ budhaiḥ || bhavādṛśairupāsyaṃ syācchivajñānaviśāradaiḥ

This universe, having the form of woman and man, consisting of Śiva and Śakti, is to be worshipped by the wise, by such as you who are skilled in the knowledge of Śiva.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.34

सर्वं ब्रह्मेत्युपासीत सर्वं वै रुद्र इत्यपि।। श्रुतिराह मुने तस्मात्प्रपञ्चात्मा सदाशिवः

sarvaṃ brahmetyupāsīta sarvaṃ vai rudra ityapi|| śrutirāha mune tasmātprapañcātmā sadāśivaḥ

"One should worship all as brahman," and also "all indeed is Rudra" — thus the Veda says, O sage; therefore Sadāśiva is the self of the manifest world.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.35

अष्टत्रिंशत्कलान्याससामर्थ्याद्वैतभावना।। सदाशिवोऽहमेवेति भावि तात्मा गुरुः शिवः

aṣṭatriṃśatkalānyāsasāmarthyādvaitabhāvanā|| sadāśivo'hameveti bhāvi tātmā guruḥ śivaḥ

By the power of the placing of the thirty-eight kalās (comes) the contemplation of non-duality: "I myself am Sadāśiva" — he whose self is that contemplation is the guru, is Śiva.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.36

एवं विचारी सच्छिष्यो गुरुस्स्यात्स शिवस्स्वयम्।। प्रपञ्चदेवतायंत्रमंत्रात्मा न हि संशयः

evaṃ vicārī sacchiṣyo gurussyātsa śivassvayam|| prapañcadevatāyaṃtramaṃtrātmā na hi saṃśayaḥ

A true disciple who reflects thus becomes a guru; he is Śiva himself, whose self is the manifest world, the deity, the yantra and the mantra — there is no doubt.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.37

आचार्य्य रूपया विप्र संछिन्नाखिलबन्धनः ।। शिशुः शिवपदासक्तो गुर्वात्मा भवति धुवम्

ācāryya rūpayā vipra saṃchinnākhilabandhanaḥ || śiśuḥ śivapadāsakto gurvātmā bhavati dhuvam

Through the form of the teacher, O brahmin, the pupil, all his bonds cut through, devoted to the state of Śiva, surely becomes one in self with the guru.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.38

यदस्ति वस्तु तत्सर्वं गुण प्राधान्ययोगतः ।। समस्तं व्यस्तमपि च प्रणवार्थम्प्रचक्षते

yadasti vastu tatsarvaṃ guṇa prādhānyayogataḥ || samastaṃ vyastamapi ca praṇavārthampracakṣate

Whatever thing exists, all that — through the relation of subordination and predominance of the qualities, whether taken together or separately — they declare to be the meaning of the praṇava (Om).

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.39

रागादिदोषरहितं वेदसारः शिवो दिशः।। तुभ्यम्मे कथितम्प्रीत्याऽद्वैतज्ञानं शिवप्रियम्

rāgādidoṣarahitaṃ vedasāraḥ śivo diśaḥ|| tubhyamme kathitamprītyā'dvaitajñānaṃ śivapriyam

Free of the faults of passion and the rest, the essence of the Veda, Śiva... (?) — out of affection this non-dual knowledge, dear to Śiva, has been told to you by me.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SiP 6 17.41

दुरात्मनस्तस्य शिरश्छिंद्यां समतयाद्ध्रुवम् ।। सच्छक्त्या रिपुकालाग्निकल्पया न हि संशयः

durātmanastasya śiraśchiṃdyāṃ samatayāddhruvam || sacchaktyā ripukālāgnikalpayā na hi saṃśayaḥ

I would surely cut off the head of that evil-minded one who treats (it) as equal (i.e. divulges it lightly?), with my true power that is like the doomsday fire to enemies — there is no doubt.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SiP 6 17.42

भवानेव मुने साक्षाच्छिवाद्वैतविदांवरः।। शिवज्ञानोपदेशे हि शिवाचारप्रदर्शकः

bhavāneva mune sākṣācchivādvaitavidāṃvaraḥ|| śivajñānopadeśe hi śivācārapradarśakaḥ

You yourself, O sage, are directly the foremost of those who know the non-duality of Śiva; indeed, in teaching the knowledge of Śiva you are the one who displays Śaiva conduct.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.43

यद्देहभस्मसम्पर्कात्संछिन्नाघव्रजोऽशुचिः।। महापिशाचः सम्प्राप्य त्वत्कृपातस्सतां गतिम्

yaddehabhasmasamparkātsaṃchinnāghavrajo'śuciḥ|| mahāpiśācaḥ samprāpya tvatkṛpātassatāṃ gatim

(He) by contact with the ash of whose body the impure great piśāca, his heap of sins severed, attained through your grace the state of the good—

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.44

शिवयोगीति संख्यातत्रिलोक विभवो भवान्।। भवत्कटाक्षसम्पर्कात्पशु पशुपतिर्भवेत्

śivayogīti saṃkhyātatriloka vibhavo bhavān|| bhavatkaṭākṣasamparkātpaśu paśupatirbhavet

You are the one reckoned as "Śivayogin," whose majesty (fills) the three worlds; by the touch of your sidelong glance a bound soul (paśu) would become Paśupati.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.45

तव तस्य मयि प्रेक्षा लोकाशिक्षार्थमादरात् ।। लोकोपकारकरणे विचरन्तीह साधवः

tava tasya mayi prekṣā lokāśikṣārthamādarāt || lokopakārakaraṇe vicarantīha sādhavaḥ

The regard of you and of him toward me is, out of courtesy, for the sake of instructing the world; the good move about here to do good to the world.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SiP 6 17.46

इदं रहस्यम्परमं प्रतिष्ठितमतस्त्वयि ।। त्वमपि श्रद्धया भक्त्या प्रणवेष्वेव सादरम्

idaṃ rahasyamparamaṃ pratiṣṭhitamatastvayi || tvamapi śraddhayā bhaktyā praṇaveṣveva sādaram

This supreme secret is therefore established in you; you too, with faith and devotion, reverently upon the praṇavas—

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

SiP 6 17.47

उपविश्य च तान्सर्वान्संयोज्य परमेश्वरे ।। शिवाचारं ग्राहयस्व भूतिरुद्राक्षमिश्रितम्

upaviśya ca tānsarvānsaṃyojya parameśvare || śivācāraṃ grāhayasva bhūtirudrākṣamiśritam

and having seated them all and joined (them) to the Supreme Lord, cause (them) to take up the Śiva observance, combined with ash and rudrākṣa.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.48

त्वं शिवो हि शिवाचारी सम्प्राप्ताद्वैतभावतः ।। विचरँलोकरक्षायै सुखमक्षयमाप्नुहि

tvaṃ śivo hi śivācārī samprāptādvaitabhāvataḥ || vicara~lokarakṣāyai sukhamakṣayamāpnuhi

You indeed are Śiva, a practitioner of the Śiva observance, since you have attained the state of non-duality; wander for the protection of the world, (and) attain imperishable happiness.

AI translation rendered from the Sanskrit, not a published edition

SiP 6 17.49

।। सूत उवाच ।। श्रुत्वेदमद्भुतमतं हि षडाननोक्तं वेदान्तनिष्ठितमृषिस्तु विनम्रमूर्त्तिः ।। भूत्वा प्रणम्य बहुशो भुवि दण्डवत्तत्पादारविन्दविहरन्मधुपत्वमाप

|| sūta uvāca || śrutvedamadbhutamataṃ hi ṣaḍānanoktaṃ vedāntaniṣṭhitamṛṣistu vinamramūrttiḥ || bhūtvā praṇamya bahuśo bhuvi daṇḍavattatpādāravindaviharanmadhupatvamāpa

Sūta said: Having heard this wondrous doctrine, spoken by the six-faced one and grounded in Vedānta, the sage, his body bent low, having bowed many times on the ground like a staff, attained the condition of a bee sporting at his lotus-feet.

AI translation rendered from the Sanskrit, not a published edition