Shiva Purana — Kailasa Samhita — Chapter 19
SiP 6 19.1
सुब्रह्मण्य उवाच ।। अथ महावाक्यानि (१) प्रज्ञानं ब्रह्म ( २) अहं ब्रह्मास्मि (३) तत्त्वमसि ( ४) अयात्मा ब्रह्म (५) ईशावास्यमिदं सर्वम् (६) प्राणोऽस्मि (७) प्रज्ञानात्मा (८) यदेवेह तदमुत्र यदमुत्र तदन्विह ( ९) अन्यदेव तद्विदितादथो अविदितादपि ( १०) एष न आत्मान्तर्याम्यमृतः (११) स यश्चायम्पुरुषो यश्चासावा दित्ये स एकः (१२) अहमस्मि परं ब्रह्म परं परपरात्परम् (१३) वेदशास्त्रगुरुत्वात्तु स्वयमानंदलक्षणम् (१४) सर्वभूतस्थितं ब्रह्म तदेवाहं न संशयः (१५) तत्त्वतस्य प्राणोहमस्मि पृथिव्याः प्राणोहमस्मि (१६) अपां च प्राणोहमस्मि तेजसश्च प्राणोहमस्मि (१७) वायोश्च प्राणोहमस्मि आकाशस्य प्राणोहमस्मि ( १८) त्रिगुणस्य प्राणोहमस्मि (१९) सर्वोऽहं सर्वात्मकोऽहं संसारी यद्भूतं यच्च भव्यं यद्वर्तमानं सर्वात्मकत्वादद्वितीयोहम् (२०) सर्वं खल्विदं ब्रह्म ( २१) सर्वोऽहं विमुक्तोऽहम् ( २२) योऽसौ सोहं हंसस्सोहमस्मि ।। इत्येवं सर्वत्र सदा ध्यायेदिति ।। अथ महावाक्यानामर्थमाह ।। प्रज्ञानं ब्रह्मवाक्यार्थः पूर्वमेव प्रबोधितः ।। अहंपदस्यार्थभूतः शक्त्यात्मा परमेश्वरः
subrahmaṇya uvāca || atha mahāvākyāni (1) prajñānaṃ brahma ( 2) ahaṃ brahmāsmi (3) tattvamasi ( 4) ayātmā brahma (5) īśāvāsyamidaṃ sarvam (6) prāṇo'smi (7) prajñānātmā (8) yadeveha tadamutra yadamutra tadanviha ( 9) anyadeva tadviditādatho aviditādapi ( 10) eṣa na ātmāntaryāmyamṛtaḥ (11) sa yaścāyampuruṣo yaścāsāvā ditye sa ekaḥ (12) ahamasmi paraṃ brahma paraṃ paraparātparam (13) vedaśāstragurutvāttu svayamānaṃdalakṣaṇam (14) sarvabhūtasthitaṃ brahma tadevāhaṃ na saṃśayaḥ (15) tattvatasya prāṇohamasmi pṛthivyāḥ prāṇohamasmi (16) apāṃ ca prāṇohamasmi tejasaśca prāṇohamasmi (17) vāyośca prāṇohamasmi ākāśasya prāṇohamasmi ( 18) triguṇasya prāṇohamasmi (19) sarvo'haṃ sarvātmako'haṃ saṃsārī yadbhūtaṃ yacca bhavyaṃ yadvartamānaṃ sarvātmakatvādadvitīyoham (20) sarvaṃ khalvidaṃ brahma ( 21) sarvo'haṃ vimukto'ham ( 22) yo'sau sohaṃ haṃsassohamasmi || ityevaṃ sarvatra sadā dhyāyediti || atha mahāvākyānāmarthamāha || prajñānaṃ brahmavākyārthaḥ pūrvameva prabodhitaḥ || ahaṃpadasyārthabhūtaḥ śaktyātmā parameśvaraḥ
Subrahmaṇya said: Now the great sayings. (1) Consciousness is brahman. (2) I am brahman. (3) That thou art. (4) This self is brahman. (5) All this is to be pervaded by the Lord. (6) I am breath. (7) The self is consciousness. (8) Whatever is here, that is yonder; whatever is yonder, that too is here. (9) It is other than the known, and other also than the unknown. (10) This is our self, the inner controller, the immortal. (11) He who is this person here and he who is yonder in the sun — he is one. (12) I am the supreme brahman, the highest, higher than the high and the highest. (13) But through the authority of Veda, scripture and guru, (it is) marked by bliss of itself. (14) Brahman abides in all beings; that indeed am I, without doubt. (15) I am the breath of that reality; I am the breath of earth. (16) And I am the breath of the waters; and I am the breath of fire. (17) And I am the breath of wind; I am the breath of space. (18) I am the breath of the three-stranded (nature). (19) I am all, I am the self of all, I am the transmigrator; what has been, what will be, and what now is — since I am the self of all, I am without a second. (20) All this indeed is brahman. (21) I am all, I am wholly released. (22) He who is yonder, he am I; the haṃsa, he am I. Thus one should meditate always and everywhere. Now he states the meaning of the great sayings. The meaning of the saying "consciousness is brahman" has already been made known. The referent of the word "aham" is the Supreme Lord whose self is Śakti.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.2
अकारः सर्ववर्णाग्र्यः प्रकाशः परमः शिवः ।। हकारो व्योमरूपः स्याच्छक्त्यात्मा संप्रकीर्तितः
akāraḥ sarvavarṇāgryaḥ prakāśaḥ paramaḥ śivaḥ || hakāro vyomarūpaḥ syācchaktyātmā saṃprakīrtitaḥ
The letter "a" is the first of all letters, radiance, the supreme Śiva; the letter "ha" is of the nature of space, and is declared to have Śakti as its self.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.3
शिवशक्त्योस्तु संयोगादानन्दः सततोदितः ।। ब्रह्मेति शिवशक्त्योस्तु सर्वात्मत्वमिति स्फुटम्
śivaśaktyostu saṃyogādānandaḥ satatoditaḥ || brahmeti śivaśaktyostu sarvātmatvamiti sphuṭam
But from the conjunction of Śiva and Śakti bliss arises perpetually; and "brahman" clearly means the all-selfhood of Śiva and Śakti.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.4
पूर्वमेवोपदिष्टं तत्सोहमस्मीति भावयेत् ।। तत्त्वमित्यत्र तदिति सशब्दार्थः प्रबोधितः ततश्च देशिकः प्रीत्या नामश्रीपादसंज्ञितम् ।। छत्रञ्च पादुकां दद्याद्दूर्वाकल्पविकल्पनम्
pūrvamevopadiṣṭaṃ tatsohamasmīti bhāvayet || tattvamityatra taditi saśabdārthaḥ prabodhitaḥ tataśca deśikaḥ prītyā nāmaśrīpādasaṃjñitam || chatrañca pādukāṃ dadyāddūrvākalpavikalpanam
That has been taught already; one should contemplate "I am he." Here, in "that thou art," the word "that" has been explained as having the sense of "he." And thereafter the teacher should lovingly give (him) a name ending in "śrīpāda," and an umbrella and sandals, with the arrangement of the dūrvā rite.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.5
अन्यथा सोऽहमित्यत्र विपरीतार्थभावना ।। अहंशब्दस्तु पुरुषस्तदिति स्यान्नपुंसकम्।। एवमन्योन्यवैरुध्यादन्वयो नभवेत्तयोः
anyathā so'hamityatra viparītārthabhāvanā || ahaṃśabdastu puruṣastaditi syānnapuṃsakam|| evamanyonyavairudhyādanvayo nabhavettayoḥ
Otherwise, in "he am I" there would be the contemplation of an inverted sense: the word "aham" is masculine, whereas "tat" would be neuter; thus, because of their mutual contradiction, there would be no grammatical agreement between the two.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.6
स्त्रीपुंरूपस्य जगतः कारणं चान्यथा भवेत् ।। स तत्त्वमसि इत्येवमुपदेशार्थभावना अन्यदेव तद्विदितादथो ।। अविदितादपि ।। अस्मिन्वाक्ये फलस्यापि वैपरीत्यविभावना सर्वोत्कृष्टश्च सर्वात्मा परब्रह्म स ईरितः ।। परश्चाथापरश्चेति परात्परमिति त्रिधा पूर्णोऽहं भावरूपत्वान्नित्यमुक्तोऽहमेव हि ।। पशवो मत्प्रसादेन मुक्ता मद्भावमाश्रिताः ततश्चाङ्गानि विन्यस्य सर्वज्ञानीत्यनुक्रमात्।। कल्पयेदुपचारांश्च षोडशासनपूर्वकान् सम्प्रदायानुगुण्येन नमस्कुर्युस्तथापरे ।। शिष्यस्तदा समुत्थाय नमस्कुर्याद्गुरुन्तथा ।। गुरोरपि गुरुं तस्य शिष्यांश्च स्वगुरोरपि
strīpuṃrūpasya jagataḥ kāraṇaṃ cānyathā bhavet || sa tattvamasi ityevamupadeśārthabhāvanā anyadeva tadviditādatho || aviditādapi || asminvākye phalasyāpi vaiparītyavibhāvanā sarvotkṛṣṭaśca sarvātmā parabrahma sa īritaḥ || paraścāthāparaśceti parātparamiti tridhā pūrṇo'haṃ bhāvarūpatvānnityamukto'hameva hi || paśavo matprasādena muktā madbhāvamāśritāḥ tataścāṅgāni vinyasya sarvajñānītyanukramāt|| kalpayedupacārāṃśca ṣoḍaśāsanapūrvakān sampradāyānuguṇyena namaskuryustathāpare || śiṣyastadā samutthāya namaskuryādguruntathā || gurorapi guruṃ tasya śiṣyāṃśca svagurorapi
And the cause of the world, which has female and male forms, would be otherwise (than it is). Thus (is) the contemplation of the sense of the instruction "he, that thou art." "It is other than the known, and other also than the unknown": in this sentence there is the contemplation of the inversion of the fruit as well. And he is declared to be highest of all, the self of all, the supreme brahman. "Higher" and "lower" and "higher than the high" — thus threefold. "I am full, since I am of the nature of being; I alone am eternally released. By my grace the bound souls are freed and have entered into my state." Then, having installed the limbs in order with "the all-knowing" and so on, he should perform the services, beginning with the sixteen, together with the seat. In accordance with the tradition, the others too should make obeisance; and then the disciple, rising, should bow to the guru, and also to his guru's guru, and to the disciples of his own guru.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.7
अयमात्मेति वाक्ये च पुंरूपं पदयुग्मकम् ।। ईशेन रक्षणीयत्वादीशावस्यमिदं जगत्
ayamātmeti vākye ca puṃrūpaṃ padayugmakam || īśena rakṣaṇīyatvādīśāvasyamidaṃ jagat
And in the sentence "this self (is brahman)," the pair of words is masculine in form; since (all this) is to be guarded by the Lord, this world is to be pervaded by the Lord.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.8
प्रज्ञानात्मा यदेवेह तदमुत्रेति चिन्तयेत् ।। यः स एवेति विद्वद्भिस्सिद्धान्तिभिरिहोच्यते
prajñānātmā yadeveha tadamutreti cintayet || yaḥ sa eveti vidvadbhissiddhāntibhirihocyate
"The self is consciousness"; one should reflect, "whatever is here, that is yonder" — which the learned Siddhāntins here express as "whoever (is here), he alone (is there)."
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.9
उपरिस्थितवाक्ये च योऽमुत्र स इह स्थितः ।। इति पूर्ववदेवार्थः पुरुषो विदुषां मतः
uparisthitavākye ca yo'mutra sa iha sthitaḥ || iti pūrvavadevārthaḥ puruṣo viduṣāṃ mataḥ
And in the sentence stated above, "he who is yonder, he stands here" — thus the sense is just as before: (the referent is) masculine, in the view of the learned.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.11
यथास्यात्तद्वदेवात्र वक्ष्यामि श्रूयतां मुने ।। अयथाविदिताछब्दो पूर्ववद्विदितादिति
yathāsyāttadvadevātra vakṣyāmi śrūyatāṃ mune || ayathāviditāchabdo pūrvavadviditāditi
As it would be, so exactly shall I declare here; let it be heard, O sage. The word "from the unknown" is not to be taken literally: it is, as before, "from the known."
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.12
प्रवृत्तिस्स्यात्तद्विदितात्तथैवाविदितात्परम् ।। अन्यदेव हि संसिद्ध्यै न भवेदिति निश्चितम्
pravṛttissyāttadviditāttathaivāviditātparam || anyadeva hi saṃsiddhyai na bhavediti niścitam
There would be engagement (of the term) from "the known," and likewise (something) beyond "the unknown"; for it is settled that "other indeed" cannot serve for the establishment (of the doctrine).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.13
एष त आत्मांतर्यामी योऽमृतश्च शिवस्स्वयम् ।। यश्चायम्पुरुषे शंभुर्यश्चादित्ये व्यवस्थितः
eṣa ta ātmāṃtaryāmī yo'mṛtaśca śivassvayam || yaścāyampuruṣe śaṃbhuryaścāditye vyavasthitaḥ
This is your Self, the inner controller, who is the immortal and is Śiva himself; who is this Śambhu in the person and who is established in the sun.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.14
स चाऽसौ सेति पार्थक्यं नैकं सर्वं स ईरितः ।। सोपाधिद्वयमस्यार्थ उपचारात्तथोच्यते
sa cā'sau seti pārthakyaṃ naikaṃ sarvaṃ sa īritaḥ || sopādhidvayamasyārtha upacārāttathocyate
"He," "that one," "she" — such separateness is not (real); he alone is declared to be all. Its purport is that there are two limiting adjuncts (of his), and so it is spoken of figuratively.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.15
तं शम्भुनाथं श्रुतयो वदन्ति हि हिरण्मयम् ।। हिरण्य बाहव इति सर्वांगस्यो पलक्षलम्
taṃ śambhunāthaṃ śrutayo vadanti hi hiraṇmayam || hiraṇya bāhava iti sarvāṃgasyo palakṣalam
The scriptures indeed call that Lord Śambhu golden; "golden-armed" is an indication of his whole body.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.16
अन्यथा तत्पतित्वं तु न भवेदिति यत्नतः ।। य एषोन्तरिति शंभुश्छान्दोग्ये श्रूयते शिवः
anyathā tatpatitvaṃ tu na bhavediti yatnataḥ || ya eṣontariti śaṃbhuśchāndogye śrūyate śivaḥ
For otherwise his lordship over that would not hold — thus, with care (it is taught): "he who is this within" — Śambhu, Śiva, is heard of in the Chāndogya.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.17
हिरण्यश्मश्रुवांस्तद्वद्धिरण्यमयकेशवान् ।। नखमारभ्य केशाग्रा सर्वत्रापि हिरण्मयः
hiraṇyaśmaśruvāṃstadvaddhiraṇyamayakeśavān || nakhamārabhya keśāgrā sarvatrāpi hiraṇmayaḥ
He is golden-bearded, and likewise has hair made of gold; from the nails up to the tips of the hair he is golden everywhere.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.18
अहमस्मि परं ब्रह्म परापरपरात्परम् ।। इति वाक्यस्य तात्पर्यं वदामि श्रूयतामिदम्
ahamasmi paraṃ brahma parāparaparātparam || iti vākyasya tātparyaṃ vadāmi śrūyatāmidam
"I am the supreme Brahman, higher than the high and the low" — I shall state the purport of this sentence; let this be heard.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.19
अहंपदस्यार्थभूतः शक्त्यात्मा शिवईरितः ।। स एवास्मीति वाक्यार्थ योजना भवति ध्रुवम्
ahaṃpadasyārthabhūtaḥ śaktyātmā śivaīritaḥ || sa evāsmīti vākyārtha yojanā bhavati dhruvam
The referent of the word "I" is declared to be Śiva, whose nature is power; "I am he alone" — such is surely the construction of the sentence's meaning.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.21
रुद्रो ब्रह्मा च विष्णुश्च प्रोक्ताः श्रुत्यैव नान्यथा ।। तेभ्यश्च परमो देवः परशब्देन बोधितः
rudro brahmā ca viṣṇuśca proktāḥ śrutyaiva nānyathā || tebhyaśca paramo devaḥ paraśabdena bodhitaḥ
Rudra, Brahmā and Viṣṇu are proclaimed by scripture itself, not otherwise; and the God supreme over them is made known by the word "para" (supreme).
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.22
वेदशास्त्र गुरूणां च वाक्याभ्या सवशाच्छिशोः ।। पूर्णानन्दमयश्शंभुः प्रादुर्भूतो भवेद्धृदि
vedaśāstra gurūṇāṃ ca vākyābhyā savaśācchiśoḥ || pūrṇānandamayaśśaṃbhuḥ prādurbhūto bhaveddhṛdi
And by force of the pupil's repetition of the sayings of the Veda, the śāstras and the gurus, Śambhu, who is full of perfect bliss, becomes manifest in the heart.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.23
सर्वभूतस्थितश्शम्भुस्स एवाहं न संशयः ।। तत्त्वजातस्य सर्वस्य प्राणोस्म्यहमहं शिवः
sarvabhūtasthitaśśambhussa evāhaṃ na saṃśayaḥ || tattvajātasya sarvasya prāṇosmyahamahaṃ śivaḥ
Śambhu, who abides in all beings — he indeed am I, there is no doubt; I am the life-breath of all the whole array of tattvas, I am Śiva.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.24
इत्युक्त्वा पुनरप्याह शिवस्तत्त्वत्रयस्य च ।। प्राणोस्मीत्यत्र पृथ्व्यादिगुणान्तग्रहणान्मुने
ityuktvā punarapyāha śivastattvatrayasya ca || prāṇosmītyatra pṛthvyādiguṇāntagrahaṇānmune
Having said this, Śiva spoke again, and concerning the triad of tattvas: since here, in "I am the life-breath," there is inclusion of (all) from earth up to the guṇas, O sage,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.25
आत्मतत्त्वानि सर्वाणि गृहीतानीति भावय ।। पुनश्च सर्वग्रहणं विद्यातत्त्वशिवात्मनोः
ātmatattvāni sarvāṇi gṛhītānīti bhāvaya || punaśca sarvagrahaṇaṃ vidyātattvaśivātmanoḥ
consider that all the tattvas of the self are thereby included; and again, the inclusion of "all" refers to the vidyā-tattva and the śiva-tattva.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.26
तत्त्वयोश्चास्म्यहं प्राणास्सर्वस्स्सर्वात्मको ह्यहम् ।। जीवस्य चान्तर्यामित्वाज्जीवोऽहं तस्य सर्वदा
tattvayoścāsmyahaṃ prāṇāssarvasssarvātmako hyaham || jīvasya cāntaryāmitvājjīvo'haṃ tasya sarvadā
And I am the life-breath of those two tattvas — I am all, for I am the self of all; and since I am the inner controller of the individual soul, I am always its soul.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.27
यद्भूतं यच्च भव्यं यद्भविप्यत्सर्वमेव च ।। मन्मयत्वादहं सर्वः सर्वो वै रुद्र इत्यपि
yadbhūtaṃ yacca bhavyaṃ yadbhavipyatsarvameva ca || manmayatvādahaṃ sarvaḥ sarvo vai rudra ityapi
Whatever has been, whatever is to come, and whatever will be — all of it: since it consists of me, I am all; and also, "all indeed is Rudra."
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.28
श्रुतिराह मुने सा हि साक्षाच्छिवमुखोद्गता ।। सर्वात्मा परमैरेभिर्गुणैर्नित्यसमन्वयात्
śrutirāha mune sā hi sākṣācchivamukhodgatā || sarvātmā paramairebhirguṇairnityasamanvayāt
Scripture says (this), O sage, for it issued directly from Śiva's mouth: he is the Self of all, because of his eternal conjunction with these supreme qualities.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.29
स्वस्मात्परात्मविरहादद्वितीयोऽहमेव हि ।। सर्वं खल्विदं ब्रह्मेति वाक्यार्थः पूर्व्वमीरितः
svasmātparātmavirahādadvitīyo'hameva hi || sarvaṃ khalvidaṃ brahmeti vākyārthaḥ pūrvvamīritaḥ
Since there is no Self higher than myself, I alone am indeed without a second; the meaning of the statement "all this is indeed Brahman" was declared earlier.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.31
योऽसौ सर्वात्मकश्शम्भुस्सोऽहं स शिवोऽस्म्यहम् ।। इति वै सर्ववाक्यार्थो वामदेव शिवोदितः
yo'sau sarvātmakaśśambhusso'haṃ sa śivo'smyaham || iti vai sarvavākyārtho vāmadeva śivoditaḥ
That Śambhu who is the Self of all, he am I; I am that Śiva — such indeed, O Vāmadeva, is the meaning of all the statements, as declared by Śiva.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.32
इतीशश्रुतिवाक्याभ्यामुपदिष्टार्थमादरात् ।। साक्षाच्छिवैक्यदं पुंसां शिशोगुरुरुपादिशेत्
itīśaśrutivākyābhyāmupadiṣṭārthamādarāt || sākṣācchivaikyadaṃ puṃsāṃ śiśogururupādiśet
Thus the guru should reverently teach to the pupil the meaning taught by the two sets of words, those of the Lord and those of scripture, which grants men direct unity with Śiva.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.33
आदाय शंखं साधारमस्त्रमन्त्रेण भस्मना ।। शोध्य तत्पुरतस्स्थाप्य चतुरस्रे समर्चिते
ādāya śaṃkhaṃ sādhāramastramantreṇa bhasmanā || śodhya tatpuratassthāpya caturasre samarcite
Taking up the conch together with its stand, purifying it with the weapon-mantra and with ash, and setting it down before him on a square (figure) that has been duly worshipped,
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.34
ओमित्यभ्यर्च्य गन्धाद्यैरस्त्रं वस्त्रोपशोभितम् ।। वासितं जलमापूर्य सम्पूज्योमिति मन्त्रतः
omityabhyarcya gandhādyairastraṃ vastropaśobhitam || vāsitaṃ jalamāpūrya sampūjyomiti mantrataḥ
having worshipped it with "oṁ" and with sandal-paste and the rest — the weapon adorned with a cloth — and having filled it with scented water, and worshipped it with the mantra "oṁ",
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.35
सप्तधैवाभिमंत्र्याथ प्रणवेन पुनश्च तम् ।। यस्त्वन्तरं किंचिदस्ति कुरुते त्यतिभीतिभाक्
saptadhaivābhimaṃtryātha praṇavena punaśca tam || yastvantaraṃ kiṃcidasti kurute tyatibhītibhāk
Having consecrated it seven times over with mantra, and then again with the praṇava — "whatever inner (flaw) there is, that he removes" — (thus) one much afraid (is reassured);
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.36
इत्याह श्रुतिसत्तत्त्वं दृढात्मा गतभीर्भव ।। इत्याभाष्य स्वयं शिष्यं देवं ध्यायन्समर्चयेत्
ityāha śrutisattattvaṃ dṛḍhātmā gatabhīrbhava || ityābhāṣya svayaṃ śiṣyaṃ devaṃ dhyāyansamarcayet
— thus he declares the true essence of scripture: "Be firm of mind, be free of fear." Having himself spoken thus to the disciple, he should worship the god while meditating (on him).
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.37
शिष्यासनं सम्प्रपूज्य षडुत्थापनमार्गतः ।। शिवासनं च संकल्प्य शिवमूर्तिं प्रकल्पयेत्
śiṣyāsanaṃ samprapūjya ṣaḍutthāpanamārgataḥ || śivāsanaṃ ca saṃkalpya śivamūrtiṃ prakalpayet
Having fully worshipped the disciple's seat by way of the sixfold raising up, and having mentally constructed the seat of Śiva, he should fashion the form of Śiva (there).
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.38
पञ्च ब्रह्माणि विन्यस्य शिरः पादावसानकम् ।। मुण्डवत्क्रकलाभेदैः प्रणवस्य कला अपि
pañca brahmāṇi vinyasya śiraḥ pādāvasānakam || muṇḍavatkrakalābhedaiḥ praṇavasya kalā api
Having placed the five brahma-(mantras) from the head down to the feet, as in the case of a shaven (initiate), by the divisions of the kalās, the kalās of the praṇava too (are placed),
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.39
अष्टत्रिंशन्मंत्ररूपा श्शिष्यदेहेऽथ मस्तके ।। समावाह्य शिवं मुद्राः स्थापनीयाः प्रदर्शयेत्
aṣṭatriṃśanmaṃtrarūpā śśiṣyadehe'tha mastake || samāvāhya śivaṃ mudrāḥ sthāpanīyāḥ pradarśayet
(These) thirty-eight in the form of mantras (are placed) on the disciple's body; then, having invoked Śiva into (his) head, he should display the mudrās that are to be used for installing.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.41
पायसान्नञ्च नैवेद्यं समर्प्यो मग्निजायया ।। गण्डूषाचमनार्घ्यादि धूपदीपादिकं क्रमात्
pāyasānnañca naivedyaṃ samarpyo magnijāyayā || gaṇḍūṣācamanārghyādi dhūpadīpādikaṃ kramāt
And milk-rice food is to be offered as the food-offering with the (mantra) of Agni's wife; (then) mouth-rinsing, sipping, arghya and the rest, incense, lamp and so on, in order.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.42
नामाष्टकेन सम्पूज्य ब्राह्मणैर्वेदपारगैः ।। जपेद्ब्रह्मविदाप्नोति भृगुर्वै वारुणिस्ततः
nāmāṣṭakena sampūjya brāhmaṇairvedapāragaiḥ || japedbrahmavidāpnoti bhṛgurvai vāruṇistataḥ
Having worshipped with the eight names, together with brahmins who have gone to the end of the Vedas, he should recite: "The knower of brahman attains…", "Bhṛgu indeed, son of Varuṇa…" and so on,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.43
यो देवानामुपक्रम्यः यः परः स महेश्वरः ।। इत्यंतं तस्य पुरतः कह्लारादिविर्निताम्
yo devānāmupakramyaḥ yaḥ paraḥ sa maheśvaraḥ || ityaṃtaṃ tasya purataḥ kahlārādivirnitām
…up to "he who is to be approached first among the gods, he who is supreme — he is Maheśvara" — (and) in front of him (a garland) made of kahlāra flowers and the rest,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.44
आदाय मालामुत्थाय श्रीविरूपाक्ष निर्मिते ।। शास्त्रे पंचाशिके रूपे सिद्धिस्कन्धं जपेच्छनैः
ādāya mālāmutthāya śrīvirūpākṣa nirmite || śāstre paṃcāśike rūpe siddhiskandhaṃ japecchanaiḥ
taking up that garland and rising, he should slowly recite the Siddhi-section in the treatise of fifty (chapters?) composed by the illustrious Virūpākṣa,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.45
ख्यातिः पूर्णोहमित्यंतं सानुकूलेन चेतसा ।। देशिकस्तस्य शिष्यस्य कण्ठदेशे समर्पयेत्
khyātiḥ pūrṇohamityaṃtaṃ sānukūlena cetasā || deśikastasya śiṣyasya kaṇṭhadeśe samarpayet
up to "(such is my) renown; I am complete" — with a favourably disposed mind the teacher should place it (the garland) upon the neck of that disciple.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.46
तिलकं वन्दनेनाथ सर्वाङ्गालेपनं पुनः ।। स्वसम्प्रदायानुगुणं कारयेच्च यथाविधि
tilakaṃ vandanenātha sarvāṅgālepanaṃ punaḥ || svasampradāyānuguṇaṃ kārayecca yathāvidhi
Then, with salutation, (he should have) the forehead-mark and again the smearing of all the limbs done in accordance with his own tradition, as prescribed.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.48
व्याख्यातत्वञ्च कर्म्मादिगुर्वासनपरिग्रहम् ।। अनुगृह्य गुरुस्तस्मै शिष्याय शिवरूपिणे
vyākhyātatvañca karmmādigurvāsanaparigraham || anugṛhya gurustasmai śiṣyāya śivarūpiṇe
And having explained the truth, and (bestowed) the acceptance of the seat of a guru for rites and the rest, the guru, having shown favour to that disciple who (now) has the form of Śiva,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.49
शिवोहमस्मीति सदा समाधिस्थो भवेति तम् ।। सम्प्रोच्याथ स्वयं तस्मै नमस्कारं समाचरेत्
śivohamasmīti sadā samādhistho bhaveti tam || samprocyātha svayaṃ tasmai namaskāraṃ samācaret
having said to him, "I am Śiva — remain always established in samādhi," should then himself make obeisance to him.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.51
एवं कृतनमस्कारं शिष्यन्दद्याद्गुरुः स्वयम् ।। सुशीलं यतवाचं तं विनयावनतं स्थितम्
evaṃ kṛtanamaskāraṃ śiṣyandadyādguruḥ svayam || suśīlaṃ yatavācaṃ taṃ vinayāvanataṃ sthitam
To the disciple who has thus been saluted the guru should himself give (instruction) — to him who is of good character, of restrained speech, bowed down in humility, and (so) standing:
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 6 19.52
अद्यप्रभृति लोकानामनुग्रहपरो भव ।। परीक्ष्य वत्सरं शिष्यमंगीकुरु विधानतः
adyaprabhṛti lokānāmanugrahaparo bhava || parīkṣya vatsaraṃ śiṣyamaṃgīkuru vidhānataḥ
"From today on be devoted to showing grace to the world; having tested a disciple for a year, accept him according to the rule.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.53
रागादिदोषान्संत्यज्य शिवध्यानपरो भव ।। सत्सम्प्रदायसंसिद्धैस्संगं कुरु न चेतरैः
rāgādidoṣānsaṃtyajya śivadhyānaparo bhava || satsampradāyasaṃsiddhaissaṃgaṃ kuru na cetaraiḥ
Abandoning the faults of passion and the rest, be intent on the meditation on Śiva; keep company with those perfected in the good tradition, and not with others.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.54
अनभ्यर्च्य शिवं जातुमा भुंक्ष्वाप्राण संक्षयम् ।। गुरुभक्तिं समास्थाय सुखी भव सुखी भव
anabhyarcya śivaṃ jātumā bhuṃkṣvāprāṇa saṃkṣayam || gurubhaktiṃ samāsthāya sukhī bhava sukhī bhava
Never eat without having first worshipped Śiva, until your breath's end; standing firm in devotion to the guru, be happy, be happy."
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.55
इति क्रमाद्गुरुवरो दयालुर्ज्ञानसागरः ।। सानुकूलेन चित्तेन समं शिष्यं समाचरेत्
iti kramādguruvaro dayālurjñānasāgaraḥ || sānukūlena cittena samaṃ śiṣyaṃ samācaret
Thus in due order the best of gurus, compassionate, an ocean of knowledge, should with a favourable mind treat the disciple as his equal.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.56
तव स्नेहान्मयायं वै वामदेव मुनीश्वर।। योगपट्टप्रकारस्ते प्रोक्तो गुह्यतरोऽपि हि
tava snehānmayāyaṃ vai vāmadeva munīśvara|| yogapaṭṭaprakāraste prokto guhyataro'pi hi
Out of affection for you, O Vāmadeva, lord of sages, this manner of the yoga-band has been declared by me to you, secret though it is.
AI translation rendered from the Sanskrit, not a published edition
SiP 6 19.57
इत्युक्त्वा षण्मुखस्तस्मै क्षौरस्नानविधिक्रमम्।। वक्तुमारभत प्रीत्या यतीनां कृपया शुभम्
ityuktvā ṣaṇmukhastasmai kṣaurasnānavidhikramam|| vaktumārabhata prītyā yatīnāṃ kṛpayā śubham
Having said this, the six-faced one began out of affection to tell him the auspicious sequence of the rule for tonsure and bathing of ascetics, out of compassion.
AI translation rendered from the Sanskrit, not a published edition