Shiva Purana — Vayaviya Samhita, Purva Bhaga — Chapter 29
SiP 7.1 29.1
५३३अ इति श्रीशिवमहापुराणे सप्तम्यां वायवीयसंहितायां पूर्वखण्डे भस्मतत्त्ववर्णनं नामाष्टाविंशो ऽध्यायः छप्तेर् २९ वायुरुवाच निवेदयामि जगतो वागर्थात्म्यं कृतं यथा षडध्ववेदनं सम्यक् समासान्न तु विस्तरात्
533a iti śrīśivamahāpurāṇe saptamyāṃ vāyavīyasaṃhitāyāṃ pūrvakhaṇḍe bhasmatattvavarṇanaṃ nāmāṣṭāviṃśo 'dhyāyaḥ chapter 29 vāyuruvāca nivedayāmi jagato vāgarthātmyaṃ kṛtaṃ yathā ṣaḍadhvavedanaṃ samyak samāsānna tu vistarāt
Thus the twenty-eighth chapter, called the description of the nature of ash, in the earlier section of the Vāyavīya Saṃhitā, the seventh (saṃhitā) of the glorious Śiva Mahāpurāṇa. Chapter 29. Vāyu said: I shall set forth how the world's identity of word and meaning was made, (and) the knowledge of the six paths properly, in brief and not at length.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.2
नास्ति कश्चिदशब्दार्थो नापि शब्दो निरर्थकः ततो हि समये शब्दस्सर्वस्सर्वार्थबोधकः
nāsti kaścidaśabdārtho nāpi śabdo nirarthakaḥ tato hi samaye śabdassarvassarvārthabodhakaḥ
There is no meaning that is without a word, nor is any word meaningless; for on that account, within convention, every word makes known every meaning.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 29.3
प्रकृतेः परिणामो ऽयं द्विधा शब्दार्थभावना तामाहुः प्राकृतीं मूर्तिं शिवयोः परमात्मनोः
prakṛteḥ pariṇāmo 'yaṃ dvidhā śabdārthabhāvanā tāmāhuḥ prākṛtīṃ mūrtiṃ śivayoḥ paramātmanoḥ
This is the transformation of Prakṛti, the twofold bringing forth of word and meaning; that they call the material form, made of Prakṛti, of Śiva and Śakti, the two supreme selves.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 29.4
शब्दात्मिका विभूतिर्या सा त्रिधा कथ्यते बुधैः स्थूला सूक्ष्मा परा चेति स्थूला या श्रुतिगोचरा
śabdātmikā vibhūtiryā sā tridhā kathyate budhaiḥ sthūlā sūkṣmā parā ceti sthūlā yā śrutigocarā
The manifestation (vibhūti) that has sound for its nature is said by the wise to be of three kinds: gross, subtle, and supreme; the gross is that which falls within the range of hearing.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.5
सूक्ष्मा चिन्तामयी प्रोक्ता चिंतया रहिता परा या शक्तिः सा परा शक्तिश्शिवतत्त्वसमाश्रया
sūkṣmā cintāmayī proktā ciṃtayā rahitā parā yā śaktiḥ sā parā śaktiśśivatattvasamāśrayā
The subtle is said to consist of thought; the supreme is free from thought; the power that this is, is the supreme Power, which rests upon the Śiva-principle.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.6
ज्ञानशक्तिसमायोगादिच्छोपोद्बलिका तथा सर्वशक्तिसमष्ट्यात्मा शक्तितत्त्वसमाख्यया
jñānaśaktisamāyogādicchopodbalikā tathā sarvaśaktisamaṣṭyātmā śaktitattvasamākhyayā
Through conjunction with the power of knowledge it likewise strengthens will; having for its self the totality of all powers, it (is known) by the designation Śakti-principle.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 29.7
समस्तकार्यजातस्य मूलप्रकृतितां गता सैव कुण्डलिनी माया शुद्धाध्वपरमा सती
samastakāryajātasya mūlaprakṛtitāṃ gatā saiva kuṇḍalinī māyā śuddhādhvaparamā satī
She has become the root-Prakṛti of the whole mass of effects; she herself is Kuṇḍalinī, Māyā, being the highest of the pure path.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.8
सा विभागस्वरूपैव षडध्वात्मा विजृंभते तत्र शब्दास्त्रयो ऽध्वानस्त्रयश्चार्थाः समीरिताः
sā vibhāgasvarūpaiva ṣaḍadhvātmā vijṛṃbhate tatra śabdāstrayo 'dhvānastrayaścārthāḥ samīritāḥ
She, whose very nature is division, unfolds as the six paths; therein three are declared as words and three as meanings.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.9
सर्वेषामपि वै पुंसां नैजशुद्ध्यनुरूपतः लयभोगाधिकारास्स्युस्सर्वतत्त्वविभागतः
sarveṣāmapi vai puṃsāṃ naijaśuddhyanurūpataḥ layabhogādhikārāssyussarvatattvavibhāgataḥ
For all souls indeed, in accordance with their own purity, there are dissolution, enjoyment, and office, by the division of all the principles.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 29.10
कलाभिस्तानि तत्त्वानि व्याप्तान्येव यथातथम् परस्याः प्रकृतेरादौ पञ्चधा परिणामतः
kalābhistāni tattvāni vyāptānyeva yathātatham parasyāḥ prakṛterādau pañcadhā pariṇāmataḥ
Those principles are indeed pervaded by the kalās just as they are, by reason of the fivefold transformation at the beginning, of the supreme Prakṛti.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 29.11
कलाश्च ता निवृत्त्याद्याः पर्याप्ता इति निश्चयः मंत्राध्वा च पदाध्वा च वर्णाध्वा चेति शब्दतः
kalāśca tā nivṛttyādyāḥ paryāptā iti niścayaḥ maṃtrādhvā ca padādhvā ca varṇādhvā ceti śabdataḥ
And those kalās, beginning with Nivṛtti, are sufficient — this is the settled conclusion. The path of mantras, the path of words, and the path of letters: thus on the side of word;
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.12
भुवनाध्वा च तत्त्वाध्वा कलाध्वा चार्थतः क्रमात् अत्रान्योन्यं च सर्वेषां व्याप्यव्यापकतोच्यते
bhuvanādhvā ca tattvādhvā kalādhvā cārthataḥ kramāt atrānyonyaṃ ca sarveṣāṃ vyāpyavyāpakatocyate
and the path of worlds, the path of principles, and the path of kalās, on the side of meaning, in order. And here the mutual relation of pervader and pervaded among them all is stated.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.13
मंत्राः सर्वैः पदैर्व्याप्ता वाक्यभावात्पदानि च वर्णैर्वर्णसमूहं हि पदमाहुर्विपश्चितः
maṃtrāḥ sarvaiḥ padairvyāptā vākyabhāvātpadāni ca varṇairvarṇasamūhaṃ hi padamāhurvipaścitaḥ
Mantras are pervaded by all words, since they have the nature of sentences; and words by letters, for the learned call a collection of letters a word.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.14
वर्णास्तु भुवनैर्व्याप्तास्तेषां तेषूपलंभनात् भुवनान्यपि तत्त्वौघैरुत्पत्त्यांतर्बहिष्क्रमात्
varṇāstu bhuvanairvyāptāsteṣāṃ teṣūpalaṃbhanāt bhuvanānyapi tattvaughairutpattyāṃtarbahiṣkramāt
Letters, however, are pervaded by the worlds, since they are apprehended in them; and the worlds too by the hosts of principles, by the sequence of inner and outer in their arising —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 29.15
व्याप्तानि कारणैस्तत्त्वैरारब्धत्वादनेकशः अंतरादुत्थितानीह भुवनानि तु कानिचित्
vyāptāni kāraṇaistattvairārabdhatvādanekaśaḥ aṃtarādutthitānīha bhuvanāni tu kānicit
they are pervaded in many ways by the causal principles, since they are begun by them; but some worlds here have arisen from within.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 29.16
पौराणिकानि चान्यानि विज्ञेयानि शिवागमे सांख्ययोगप्रसिद्धानि तत्त्वान्यपि च कानिचित्
paurāṇikāni cānyāni vijñeyāni śivāgame sāṃkhyayogaprasiddhāni tattvānyapi ca kānicit
And other (worlds) known from the Purāṇas are to be recognized in the Śaiva scripture, and also some tattvas established in Sāṃkhya and Yoga,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 29.17
शिवशास्त्रप्रसिद्धानि ततोन्यान्यपि कृत्स्नशः कलाभिस्तानि तत्त्वानि व्याप्तान्येव यथातथम्
śivaśāstraprasiddhāni tatonyānyapi kṛtsnaśaḥ kalābhistāni tattvāni vyāptānyeva yathātatham
and then still others, established in the scriptures of Śiva — all of them: those tattvas are indeed pervaded by the kalās, just as they are.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.18
परस्याः प्रकृतेरादौ पञ्चधा परिणामतः कलाश्च ता निवृत्त्याद्या व्याप्ताः पञ्च यथोत्तरम्
parasyāḥ prakṛterādau pañcadhā pariṇāmataḥ kalāśca tā nivṛttyādyā vyāptāḥ pañca yathottaram
At the beginning, from the fivefold transformation of the supreme prakṛti, those five kalās beginning with nivṛtti are pervaded, each by the next.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 29.19
व्यापिकातः परा शक्तिरविभक्ता षडध्वनाम् परप्रकृतिभावस्य तत्सत्त्वाच्छिवतत्त्वतः
vyāpikātaḥ parā śaktiravibhaktā ṣaḍadhvanām paraprakṛtibhāvasya tatsattvācchivatattvataḥ
Higher than the pervading (kalā) is the śakti, undivided, (the source) of the six paths; since the state of supreme prakṛti exists in it, (it comes) from the Śiva-tattva.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 29.20
शक्त्यादि च पृथिव्यन्तं शिवतत्त्वसमुद्भवम् व्याप्तमेकेन तेनैव मृदा कुंभादिकं यथा
śaktyādi ca pṛthivyantaṃ śivatattvasamudbhavam vyāptamekena tenaiva mṛdā kuṃbhādikaṃ yathā
And (all) that begins with śakti and ends with earth, arising from the Śiva-tattva, is pervaded by that one alone, as pots and the rest are by clay.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.21
शैवं तत्परमं धाम यत्प्राप्यं षड्भिरध्वभिः ५३३ब् व्यापिका ऽव्यापिका शक्तिः पञ्चतत्त्वविशोधनात्
śaivaṃ tatparamaṃ dhāma yatprāpyaṃ ṣaḍbhiradhvabhiḥ 533b vyāpikā 'vyāpikā śaktiḥ pañcatattvaviśodhanāt
That is the supreme Śaiva abode, which is to be reached by the six paths; the śakti is pervading and non-pervading, by reason of the purification of the five tattvas.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 29.22
निवृत्त्या रुद्रपर्यन्तं स्थितिरण्डस्य शोध्यते प्रतिष्ठया तदूर्ध्वं तु यावदव्यक्तगोचरम्
nivṛttyā rudraparyantaṃ sthitiraṇḍasya śodhyate pratiṣṭhayā tadūrdhvaṃ tu yāvadavyaktagocaram
By nivṛtti the standing-place of the egg (of the cosmos) up to Rudra is purified; by pratiṣṭhā, that which is above it, as far as the sphere of the unmanifest;
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.23
तदूर्ध्वं विद्यया मध्ये यावद्विश्वेश्वरावधि शान्त्या तदूर्ध्वं मध्वान्ते विशुद्धिः शान्त्यतीतया
tadūrdhvaṃ vidyayā madhye yāvadviśveśvarāvadhi śāntyā tadūrdhvaṃ madhvānte viśuddhiḥ śāntyatītayā
above that, in the middle, by vidyā, as far as the limit of Viśveśvara; by śānti, above that; at the end of the path, purification is by śāntyatītā,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.24
यामाहुः परमं व्योम परप्रकृतियोगतः एतानि पञ्चतत्त्वानि यैर्व्याप्तमखिलं जगत्
yāmāhuḥ paramaṃ vyoma paraprakṛtiyogataḥ etāni pañcatattvāni yairvyāptamakhilaṃ jagat
which they call the supreme void, by reason of its conjunction with the supreme prakṛti. These are the five tattvas by which the entire world is pervaded.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.25
तत्रैव सर्वमेवेदं द्रष्टव्यं खलु साधकैः अध्वव्याप्तिमविज्ञाय शुद्धिं यः कर्तुमिच्छति
tatraiva sarvamevedaṃ draṣṭavyaṃ khalu sādhakaiḥ adhvavyāptimavijñāya śuddhiṃ yaḥ kartumicchati
In that very (place) all this is indeed to be contemplated by adepts. He who wishes to perform the purification without knowing the pervasion of the path —
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.26
स विप्रलम्भकः शुद्धेर्नालम्प्रापयितुं फलम् वृथा परिश्रमस्तस्य निरयायैव केवलम्
sa vipralambhakaḥ śuddhernālamprāpayituṃ phalam vṛthā pariśramastasya nirayāyaiva kevalam
he is a deceiver; he is not able to bring about the fruit of purification; his labour is in vain and leads only to hell.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.27
शक्तिपातसमायोगादृते तत्त्वानि तत्त्वतः तद्व्याप्तिस्तद्विवृद्धिश्च ज्ञातुमेवं न शक्यते
śaktipātasamāyogādṛte tattvāni tattvataḥ tadvyāptistadvivṛddhiśca jñātumevaṃ na śakyate
Apart from conjunction with the descent of śakti, the tattvas as they truly are, their pervasion and their expansion, cannot in this way be known.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.28
शक्तिराज्ञा परा शैवी चिद्रूपा मरमेश्वरी शिवो ऽधितिष्ठत्यखिलं यया कारणभूतया
śaktirājñā parā śaivī cidrūpā marameśvarī śivo 'dhitiṣṭhatyakhilaṃ yayā kāraṇabhūtayā
The command (of Śiva) is the supreme Śaiva śakti, whose form is consciousness, the supreme Īśvarī, by whom, being the cause, Śiva presides over all.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.29
नात्मनो नैव मायैषा न विकारो विचारतः न बंधो नापि मुक्तिश्च बंधमुक्तिविधायिनी
nātmano naiva māyaiṣā na vikāro vicārataḥ na baṃdho nāpi muktiśca baṃdhamuktividhāyinī
She does not belong to the self, nor is she this māyā, nor, upon consideration, a modification; she is neither bondage nor liberation, yet she brings about bondage and liberation.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.30
सर्वैश्वर्यपराकाष्टा शिवस्य व्यभिचारिणी समानधर्मिणी तस्य तैस्तैर्भावैर्विशेषतः
sarvaiśvaryaparākāṣṭā śivasya vyabhicāriṇī samānadharmiṇī tasya taistairbhāvairviśeṣataḥ
She is the highest pinnacle of all sovereignty, never departing from Śiva, sharing his properties, specifically through those various states.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.31
स तयैव गृही सापि तेनैव गृहिणी सदा तयोरपत्यं यत्कार्यं परप्रकृतिजं जगत्
sa tayaiva gṛhī sāpi tenaiva gṛhiṇī sadā tayorapatyaṃ yatkāryaṃ paraprakṛtijaṃ jagat
Through her alone he is a householder, and she too is a housewife through him alone, always; their child is that effect, the world born of the supreme prakṛti.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.32
स कर्ता कारणं सेति तयोर्भेदो व्यवस्थितः एक एव शिवः साक्षाद्द्विधा ऽसौ समवस्थितः
sa kartā kāraṇaṃ seti tayorbhedo vyavasthitaḥ eka eva śivaḥ sākṣāddvidhā 'sau samavasthitaḥ
"He is the agent, she the instrument" — thus the distinction between the two is settled; but Śiva is directly one alone, (and) he stands present in two ways.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.33
स्त्रीपुंसभावेन तयोर्भेद इत्यपि केचन अपरे तु परा शक्तिः शिवस्य समवायिनी
strīpuṃsabhāvena tayorbheda ityapi kecana apare tu parā śaktiḥ śivasya samavāyinī
Some say that the distinction between them is by way of their being female and male; but others (hold) that the supreme śakti is inseparably conjoined with Śiva.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.34
प्रभेव भानोश्चिद्रूपा भिन्नैवेति व्यवस्थितः तस्माच्छिवः परो हेतुस्तस्याज्ञा परमेश्वरी
prabheva bhānościdrūpā bhinnaiveti vyavasthitaḥ tasmācchivaḥ paro hetustasyājñā parameśvarī
(Others hold that) she, whose nature is consciousness, is just like the radiance of the sun; (still others hold) she is entirely distinct — so it stands. Therefore Śiva is the supreme cause, and his command is the Supreme Goddess.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 29.35
तयैव प्रेरिता शैवी मूलप्रकृतिरव्यया महामाया च माया च प्रकृतिस्त्रिगुणेति च
tayaiva preritā śaivī mūlaprakṛtiravyayā mahāmāyā ca māyā ca prakṛtistriguṇeti ca
Impelled by her alone, the imperishable root-nature belonging to Śiva (is called) Mahāmāyā, and Māyā, and Prakṛti, and 'the three-stranded one'.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 29.36
त्रिविधा कार्यवेधेन सा प्रसूते षडध्वनः स वागर्थमयश्चाध्वा षड्विधो निखिलं जगत्
trividhā kāryavedhena sā prasūte ṣaḍadhvanaḥ sa vāgarthamayaścādhvā ṣaḍvidho nikhilaṃ jagat
Threefold by the differentiation of effects, she brings forth the six paths; and that path, consisting of word and meaning, sixfold, is the entire world.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 29.37
अस्यैव विस्तरं प्राहुः शास्त्रजातमशेषतः
asyaiva vistaraṃ prāhuḥ śāstrajātamaśeṣataḥ
The elaboration of just this, they say, is the whole body of scriptures, without remainder.
AI translation rendered from the Sanskrit, not a published edition