Shiva Purana — Vayaviya Samhita, Purva Bhaga — Chapter 31
SiP 7.1 31.1
इति श्रीशिवमहापुराणे सप्तम्यां वायवीयसंहितायां पूर्वखण्डे शिवतत्त्वप्रश्नो नाम त्रिंशो ऽध्यायः छप्तेर् ३१ वायुरुवाच स्थने संशयितं विप्रा भवद्भिर्हेतुचोदितैः जिज्ञासा हि न नास्तिक्यं साधयेत्साधुबुद्धिषु
iti śrīśivamahāpurāṇe saptamyāṃ vāyavīyasaṃhitāyāṃ pūrvakhaṇḍe śivatattvapraśno nāma triṃśo 'dhyāyaḥ chapter 31 vāyuruvāca sthane saṃśayitaṃ viprā bhavadbhirhetucoditaiḥ jijñāsā hi na nāstikyaṃ sādhayetsādhubuddhiṣu
Thus the thirtieth chapter, called 'The Question about the Nature of Śiva', in the earlier section of the Vāyavīya Saṃhitā, the seventh (book) of the glorious Śiva Mahāpurāṇa. Chapter 31. Vāyu said: Fittingly have you brahmins doubted, being prompted by reasoning; for in minds that are good, the desire to know does not establish atheism.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.2
प्रमणमत्र वक्ष्यामि सताम्मोहनिवर्तकम् असतां त्वन्यथाभावः प्रसादेन विना प्रभोः
pramaṇamatra vakṣyāmi satāmmohanivartakam asatāṃ tvanyathābhāvaḥ prasādena vinā prabhoḥ
Here I shall state the proof that removes the delusion of the good; but for the bad it turns out otherwise, without the grace of the Lord.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.3
शिवस्य परिपूर्णस्य परानुग्रहमन्तरा न किंचिदपि कर्तव्यमिति साधु विनिश्चितम्
śivasya paripūrṇasya parānugrahamantarā na kiṃcidapi kartavyamiti sādhu viniścitam
It is well settled that for Śiva, who is wholly complete, there is nothing whatever to be done apart from favouring others.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.4
स्वभाव एव पर्याप्तः परानुग्रहकर्मणि अन्यथा निस्स्वभवेन न किमप्यनुगृह्यते
svabhāva eva paryāptaḥ parānugrahakarmaṇi anyathā nissvabhavena na kimapyanugṛhyate
His very nature suffices for the act of favouring others; otherwise, by one who has no (such) nature nothing at all is favoured.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.5
परं सर्वमनुग्राह्यं पशुपाशात्मकं जगत् परस्यानुग्रहार्थं तु पत्युराज्ञासमन्वयः
paraṃ sarvamanugrāhyaṃ paśupāśātmakaṃ jagat parasyānugrahārthaṃ tu patyurājñāsamanvayaḥ
But everything that is to be favoured is the world consisting of the bound soul and its bonds; and for the sake of favouring another there is the application of the Lord's command.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.6
पतिराज्ञापकः सर्वमनुगृह्णाति सर्वदा तदर्थमर्थस्वीकारे परतंत्रः कथं शिवः
patirājñāpakaḥ sarvamanugṛhṇāti sarvadā tadarthamarthasvīkāre parataṃtraḥ kathaṃ śivaḥ
The Lord is the one who commands; he always favours all. How, then, could Śiva be dependent on another in taking up an object for that purpose?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.7
अनुग्राह्यनपेक्षो ऽस्ति न हि कश्चिदनुग्रहः अतः स्वातन्त्र्यशब्दार्थाननपेक्षत्वलक्षणः
anugrāhyanapekṣo 'sti na hi kaścidanugrahaḥ ataḥ svātantryaśabdārthānanapekṣatvalakṣaṇaḥ
There is no act of grace at all that is without regard to one who is to be graced; hence the sense of the word "independence" is defined as non-dependence.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.8
एतत्पुनरनुग्राह्यं परतंत्रं तदिष्यते अनुग्रहादृते तस्य भुक्तिमुक्त्योरनन्वयात्
etatpunaranugrāhyaṃ parataṃtraṃ tadiṣyate anugrahādṛte tasya bhuktimuktyorananvayāt
But this one who is to be graced is held to be dependent on another, since apart from grace there is for him no connection with either enjoyment or liberation.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.9
मूर्तात्मनो ऽप्यनुग्राह्या शिवाज्ञाननिवर्तनात् अज्ञानाधिष्ठितं शम्भोर्न किंचिदिह विद्यते
mūrtātmano 'pyanugrāhyā śivājñānanivartanāt ajñānādhiṣṭhitaṃ śambhorna kiṃcidiha vidyate
Even the selves that are (Śiva's) forms are objects of grace, since ignorance concerning Śiva is (thereby) removed; (yet) nothing belonging to Śambhu here is found to be governed by ignorance.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.10
येनोपलभ्यते ऽस्माभिस्सकलेनापि निष्कलः स मूर्त्यात्मा शिवः शैवमूर्तिरित्युपचर्यते
yenopalabhyate 'smābhissakalenāpi niṣkalaḥ sa mūrtyātmā śivaḥ śaivamūrtirityupacaryate
That by which the partless one is apprehended by us, though it is itself possessed of parts—that Śiva who is a self-in-form is figuratively spoken of as "the image of Śiva."
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.11
न ह्यसौ निष्कलः साक्षाच्छिवः परमकारणम् साकारेणानुभावेन केनाप्यनुपलक्षितः
na hyasau niṣkalaḥ sākṣācchivaḥ paramakāraṇam sākāreṇānubhāvena kenāpyanupalakṣitaḥ
For this partless Śiva, the supreme cause, is not directly indicated by any experience that has form.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.12
प्रमाणगम्यतामात्रं तत्स्वभावोपपादकम् न तावतात्रोपेक्षाधीरुपलक्षणमंतरा
pramāṇagamyatāmātraṃ tatsvabhāvopapādakam na tāvatātropekṣādhīrupalakṣaṇamaṃtarā
Mere accessibility to the means of knowledge is what establishes his own nature; but even so, here there is no cognition of disregard apart from an indicating mark.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.13
आत्मोपमोल्वणं साक्षान्मूर्तिरेव हि काचन शिवस्य मूर्तिर्मूर्त्यात्मा परस्तस्योपलक्षणम्
ātmopamolvaṇaṃ sākṣānmūrtireva hi kācana śivasya mūrtirmūrtyātmā parastasyopalakṣaṇam
Some form itself, directly, is conspicuous as a likeness of the self: the form of Śiva is the self-in-form, and that is the indicating mark of the supreme one.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.14
यथा काष्ठेष्वनारूढो न वह्निरुपलभ्यते एवं शिवो ऽपि मूर्त्यात्मन्यनारूढ इति स्थितिः
yathā kāṣṭheṣvanārūḍho na vahnirupalabhyate evaṃ śivo 'pi mūrtyātmanyanārūḍha iti sthitiḥ
Just as fire is not apprehended when it has not entered into the wood, so too Śiva is not (apprehended) when he has not entered into the self-in-form—such is the settled position.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.15
यथाग्निमानयेत्युक्ते ज्वलत्काष्ठादृते स्वयम् नाग्निरानीयते तद्वत्पूज्यो मूर्त्यात्मना शिवः
yathāgnimānayetyukte jvalatkāṣṭhādṛte svayam nāgnirānīyate tadvatpūjyo mūrtyātmanā śivaḥ
Just as, when one says "bring fire," fire is not brought by itself apart from a blazing piece of wood, so Śiva is to be worshipped by means of the self-in-form.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.16
अत एव हि पूजादौ मूर्त्यात्मपरिकल्पनम् मूर्त्यात्मनि कृतं साक्षाच्छिव एव कृतं यतः
ata eva hi pūjādau mūrtyātmaparikalpanam mūrtyātmani kṛtaṃ sākṣācchiva eva kṛtaṃ yataḥ
For just this reason, in worship and the rest, the self-in-form is constructed (in thought); because what is done to the self-in-form is done to Śiva himself.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.17
लिंगादावपि तत्कृत्यमर्चायां च विशेषतः तत्तन्मूर्त्यात्मभावेन शिवो ऽस्माभिरुपास्यते
liṃgādāvapi tatkṛtyamarcāyāṃ ca viśeṣataḥ tattanmūrtyātmabhāvena śivo 'smābhirupāsyate
That act is to be performed in the liṅga and the rest as well, and especially in the icon; by way of being present as this or that self-in-form, Śiva is worshipped by us.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.18
यथानुगृह्यते सो ऽपि मूर्त्यात्मा पारमेष्ठिना तथा मूर्त्यात्मनिष्ठेन शिवेन पशवो वयम्
yathānugṛhyate so 'pi mūrtyātmā pārameṣṭhinā tathā mūrtyātmaniṣṭhena śivena paśavo vayam
Just as that self-in-form too is graced by the one in the highest station, so are we, the bound souls, graced by Śiva who abides in the self-in-form.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.19
लोकानुग्रहणायैव शिवेन परमेष्ठिना सदाशिवादयस्सर्वे मूर्त्यात्मनो ऽप्यधिष्ठिताः
lokānugrahaṇāyaiva śivena parameṣṭhinā sadāśivādayassarve mūrtyātmano 'pyadhiṣṭhitāḥ
Precisely for the sake of gracing the world, Sadāśiva and all the rest, though they are selves-in-form, are presided over by Śiva in the highest station.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.20
आत्मनामेव भोगाय मोक्षाय च विशेषतः तत्त्वातत्त्वस्वरूपेषु मूर्त्यात्मसु शिवान्वयः
ātmanāmeva bhogāya mokṣāya ca viśeṣataḥ tattvātattvasvarūpeṣu mūrtyātmasu śivānvayaḥ
For the enjoyment of the selves alone, and especially for their liberation, Śiva is connected with the selves-in-form, whose natures are tattva and non-tattva.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.21
भोगः कर्मविपाकात्मा सुखदुःखात्मको मतः न च कर्म शिवो ऽस्तीति तस्य भोगः किमात्मकः
bhogaḥ karmavipākātmā sukhaduḥkhātmako mataḥ na ca karma śivo 'stīti tasya bhogaḥ kimātmakaḥ
Enjoyment is held to be the ripening of action, consisting of pleasure and pain; and Śiva has no action—so of what sort would his enjoyment be?
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.22
सर्वं शिवो ऽनुगृह्णाति न निगृह्णाति किंचन निगृह्णतां तु ये दोषाश्शिवे तेषामसंभवात्
sarvaṃ śivo 'nugṛhṇāti na nigṛhṇāti kiṃcana nigṛhṇatāṃ tu ye doṣāśśive teṣāmasaṃbhavāt
Śiva graces everything; he punishes nothing at all, since the faults belonging to those who punish are impossible in Śiva.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.23
ये पुनर्निग्रहाः केचिद्ब्रह्मादिषु निदर्शिताः ते ऽपि लोकहितायैव कृताः श्रीकण्ठमूर्तिना
ye punarnigrahāḥ kecidbrahmādiṣu nidarśitāḥ te 'pi lokahitāyaiva kṛtāḥ śrīkaṇṭhamūrtinā
And as for those certain punishments that are recorded in the case of Brahmā and others, those too were performed by the Śrīkaṇṭha form solely for the good of the world.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.24
ब्रह्माण्डस्याधिपत्यं हि श्रीकण्ठस्य न संशयः श्रीकण्ठाख्यां शिवो मूर्तिं क्रीडतीमधितिष्ठति
brahmāṇḍasyādhipatyaṃ hi śrīkaṇṭhasya na saṃśayaḥ śrīkaṇṭhākhyāṃ śivo mūrtiṃ krīḍatīmadhitiṣṭhati
For the lordship over the Brahmā-egg belongs to Śrīkaṇṭha—there is no doubt of it; Śiva presides over the form called Śrīkaṇṭha as it plays.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.25
सदोषा एव देवाद्या निगृहीता यथोदितम् ततस्तेपि विपाप्मानः प्रजाश्चापि गतज्वराः
sadoṣā eva devādyā nigṛhītā yathoditam tatastepi vipāpmānaḥ prajāścāpi gatajvarāḥ
It was only the faulty gods and the rest who were punished, as has been stated; and thereafter they too became free of sin, and the people too free of affliction.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.26
निग्रहो ऽपि स्वरूपेण विदुषां न जुगुप्सितः अत एव हि दण्ड्येषु दण्डो राज्ञां प्रशस्यते
nigraho 'pi svarūpeṇa viduṣāṃ na jugupsitaḥ ata eva hi daṇḍyeṣu daṇḍo rājñāṃ praśasyate
Restraint too, in its own nature, is not despised by the wise; for just this reason punishment of those deserving punishment is praised in the case of kings.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.27
यत्सिद्धिरीश्वरत्वेन कार्यवर्गस्य कृत्स्नशः न स चेदीशतां कुर्याज्जगतः कथमीश्वरः
yatsiddhirīśvaratvena kāryavargasya kṛtsnaśaḥ na sa cedīśatāṃ kuryājjagataḥ kathamīśvaraḥ
He by whose lordship the whole mass of effects is brought about — if he were not to exercise lordship over the world, how would he be the Lord?
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.28
ईशेच्छा च विधातृत्वं विधेराज्ञापनं परम् आज्ञावश्यमिदं कुर्यान्न कुर्यादिति शासनम्
īśecchā ca vidhātṛtvaṃ vidherājñāpanaṃ param ājñāvaśyamidaṃ kuryānna kuryāditi śāsanam
The Lord's will is (his) being the ordainer, and ordaining is nothing but commanding; the command's compelling force is the injunction, 'one should do this, one should not do that.'
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.29
तच्छासनानुवर्तित्वं साधुभावस्य लक्षणम् विपरीतसमाधोः स्यान्न सर्वं तत्तु दृश्यते
tacchāsanānuvartitvaṃ sādhubhāvasya lakṣaṇam viparītasamādhoḥ syānna sarvaṃ tattu dṛśyate
Conformity to that injunction is the mark of being good; for one of contrary resolve it would be otherwise — but not all (conform), and that indeed is (what is) seen.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.30
साधु संरक्षणीयं चेद्विनिवर्त्यमसाधु यत् निवर्तते च सामादेरंते दण्डो हि साधनम्
sādhu saṃrakṣaṇīyaṃ cedvinivartyamasādhu yat nivartate ca sāmāderaṃte daṇḍo hi sādhanam
If the good is to be protected and the bad is to be turned away, and it is turned back (only) at the end of conciliation and the rest — punishment is indeed the means.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.31
हितार्थलक्षणं चेदं दण्डान्तमनुशासनम् अतो यद्विपरीतं तदहितं संप्रचक्षते
hitārthalakṣaṇaṃ cedaṃ daṇḍāntamanuśāsanam ato yadviparītaṃ tadahitaṃ saṃpracakṣate
And if this instruction, ending in punishment, has the beneficial as its aim, then whatever is contrary to it they declare to be non-beneficial.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.32
हिते सदा निषण्णानामीश्वरस्य निदर्शनम् स कथं दुष्यते सद्भिरसतामेव निग्रहात्
hite sadā niṣaṇṇānāmīśvarasya nidarśanam sa kathaṃ duṣyate sadbhirasatāmeva nigrahāt
For those who are always settled in what is beneficial, the Lord is the exemplar; how is he faulted by the good, since he restrains only the bad?
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.33
अयुक्तकारिणो लोके गर्हणीयाविवेकिता यदुद्वेजयते लोकन्तदयुक्तं प्रचक्षते
ayuktakāriṇo loke garhaṇīyāvivekitā yadudvejayate lokantadayuktaṃ pracakṣate
In the world, lack of discrimination on the part of one who acts improperly is to be censured; what agitates the world, that they declare improper.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.34
सर्वो ऽपि निग्रहो लोके न च विद्वेषपूर्वकः न हि द्वेष्टि पिता पुत्रं यो निगृह्याति शिक्षयेत्
sarvo 'pi nigraho loke na ca vidveṣapūrvakaḥ na hi dveṣṭi pitā putraṃ yo nigṛhyāti śikṣayet
Nor is every restraint in the world preceded by hatred; for a father does not hate his son when he restrains and would discipline him.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.35
माध्यस्थेनापि निग्राह्यान्यो निगृह्णाति मार्गतः तस्याप्यवश्यं यत्किंचिन्नैर्घृण्यमनुवर्तते
mādhyasthenāpi nigrāhyānyo nigṛhṇāti mārgataḥ tasyāpyavaśyaṃ yatkiṃcinnairghṛṇyamanuvartate
Even one who is impartial restrains another who is to be restrained, according to the proper course; for him too some measure of pitilessness necessarily follows.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.36
अन्यथा न हिनस्त्येव सदोषानप्यसौ परान् हिनस्ति चायमप्यज्ञान्परं माध्यस्थ्यमाचरन्
anyathā na hinastyeva sadoṣānapyasau parān hinasti cāyamapyajñānparaṃ mādhyasthyamācaran
Otherwise he simply does not injure others even though they are at fault; yet this one too, practising supreme impartiality, injures the ignorant.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.37
तस्माद्दुःखात्मिकां हिंसां कुर्वाणो यः सनिर्घृणः ५३६अ इति निर्बंधयंत्येके नियमो नेति चापरे
tasmādduḥkhātmikāṃ hiṃsāṃ kurvāṇo yaḥ sanirghṛṇaḥ 536a iti nirbaṃdhayaṃtyeke niyamo neti cāpare
Therefore, one who commits injury consisting of pain is pitiless — thus some insist; others (say) there is no such rule.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.38
निदानज्ञस्य भिषजो रुग्णो हिंसां प्रयुंजतः न किंचिदपि नैर्घृण्यं घृणैवात्र प्रयोजिका
nidānajñasya bhiṣajo rugṇo hiṃsāṃ prayuṃjataḥ na kiṃcidapi nairghṛṇyaṃ ghṛṇaivātra prayojikā
When a physician who knows the cause applies injury to a sick man, there is no pitilessness at all; compassion itself is here the motive.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.39
घृणापि न गुणायैव हिंस्रेषु प्रतियोगिषु तादृशेषु घृणी भ्रान्त्या घृणान्तरितनिर्घृणः
ghṛṇāpi na guṇāyaiva hiṃsreṣu pratiyogiṣu tādṛśeṣu ghṛṇī bhrāntyā ghṛṇāntaritanirghṛṇaḥ
Nor is compassion always for the good: toward violent adversaries, one who is compassionate toward such persons is, through delusion, pitiless under the cover of compassion.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.40
उपेक्षापीह दोषाह रक्ष्येषु प्रतियोगिषु शक्तौ सत्यामुपेक्षातो रक्ष्यस्सद्यो विपद्यते
upekṣāpīha doṣāha rakṣyeṣu pratiyogiṣu śaktau satyāmupekṣāto rakṣyassadyo vipadyate
Here indifference too is a fault, when the adversaries are (people) to be protected; for when there is the power (to act), through indifference the one to be protected perishes at once.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.41
सर्पस्या ऽ ऽस्यगतम्पश्यन्यस्तु रक्ष्यमुपेक्षते दोषाभासान्समुत्प्रेक्ष्य फलतः सो ऽपि निर्घृणः
sarpasyā ' 'syagatampaśyanyastu rakṣyamupekṣate doṣābhāsānsamutprekṣya phalataḥ so 'pi nirghṛṇaḥ
But one who, seeing a snake come within reach, disregards the one to be protected, after considering apparent faults, is in effect pitiless too.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.42
तस्माद् घृणा गुणायैव सर्वथेति न संमतम् संमतं प्राप्तकामित्वं सर्वं त्वन्यदसम्मतम्
tasmād ghṛṇā guṇāyaiva sarvatheti na saṃmatam saṃmataṃ prāptakāmitvaṃ sarvaṃ tvanyadasammatam
Therefore it is not accepted that compassion is in every way conducive to good; what is accepted is having attained one's aim — everything else is unaccepted.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.43
मूर्त्यात्मस्वपि रागाद्या दोषाः सन्त्येव वस्तुतः तथापि तेषामेवैते न शिवस्य तु सर्वथा अग्नावपि समाविष्टं ताम्रं खलु सकालिकम्
mūrtyātmasvapi rāgādyā doṣāḥ santyeva vastutaḥ tathāpi teṣāmevaite na śivasya tu sarvathā agnāvapi samāviṣṭaṃ tāmraṃ khalu sakālikam
Even in the embodied selves, faults such as passion do indeed exist in reality; still, these belong to them alone and in no way to Śiva. Copper placed even in fire is surely accompanied by tarnish —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.44
इति नाग्निरसौ दुष्येत्ताम्रसंसर्गकारणात् नाग्नेरशुचिसंसर्गादशुचित्वमपेक्षते
iti nāgnirasau duṣyettāmrasaṃsargakāraṇāt nāgneraśucisaṃsargādaśucitvamapekṣate
— thus this fire would not be defiled by reason of its contact with copper; nor does impurity attach to fire from contact with what is impure.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.45
अशुचेस्त्वग्निसंयोगाच्छुचित्वमपि जायते एवं शोध्यात्मसंसर्गान्न ह्यशुद्धः शिवो भवेत्
aśucestvagnisaṃyogācchucitvamapi jāyate evaṃ śodhyātmasaṃsargānna hyaśuddhaḥ śivo bhavet
Rather, purity arises for the impure through conjunction with fire; thus Śiva does not become impure through contact with the self that is to be purified.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.46
शिवसंसर्गतस्त्वेष शोध्यात्मैव हि शुध्यति अयस्यग्नौ समाविष्टे दाहो ऽग्नेरेव नायसः
śivasaṃsargatastveṣa śodhyātmaiva hi śudhyati ayasyagnau samāviṣṭe dāho 'gnereva nāyasaḥ
But it is only through contact with Śiva that this soul-to-be-purified becomes pure; when iron is entered by fire, the burning belongs to the fire alone, not to the iron.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.47
मूर्तात्मन्येवमैश्वर्यमीश्वरस्यैव नात्मनाम् न हि काष्ठं ज्वलत्यूर्ध्वमग्निरेव ज्वलत्यसौ
mūrtātmanyevamaiśvaryamīśvarasyaiva nātmanām na hi kāṣṭhaṃ jvalatyūrdhvamagnireva jvalatyasau
So too the lordly power in an embodied soul belongs to the Lord alone, not to the souls; for the wood does not blaze upward — it is the fire that blazes.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.48
काष्ठस्यांगारता नाग्नेरेवमत्रापि योज्यताम् अत एव जगत्यस्मिन्काष्ठपाषाणमृत्स्वपि
kāṣṭhasyāṃgāratā nāgnerevamatrāpi yojyatām ata eva jagatyasminkāṣṭhapāṣāṇamṛtsvapi
The becoming-charcoal belongs to the wood, not to the fire; let (this analogy) likewise be applied here. For just this reason, in this world, even in wood, stone and clay,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.49
शिवावेशवशादेव शिवत्वमुपचर्यते मैत्र्यादयो गुणा गौणास्तस्मात्ते भिन्नवृत्तयः
śivāveśavaśādeva śivatvamupacaryate maitryādayo guṇā gauṇāstasmātte bhinnavṛttayaḥ
Śiva-hood is figuratively spoken of, merely by force of Śiva's entering (them). Friendliness and the rest are secondary qualities; hence their operations are diverse.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.50
तैर्गुणैरुपरक्तानां दोषाय च गुणाय च यत्तु गौणमगौणं च तत्सर्वमनुगृह्णतः न गुणाय न दोषाय शिवस्य गुणवृत्तयः
tairguṇairuparaktānāṃ doṣāya ca guṇāya ca yattu gauṇamagauṇaṃ ca tatsarvamanugṛhṇataḥ na guṇāya na doṣāya śivasya guṇavṛttayaḥ
For those coloured by those qualities (they serve) both for fault and for merit; but for him who favours all, whatever is secondary and whatever is not secondary — all that is neither for merit nor for fault: such are the operations of Śiva's qualities.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.51
न चानुग्रहशब्दार्थं गौणमाहुर्विपश्चितः संसारमोचनं किं तु शैवमाज्ञामयं हितम्
na cānugrahaśabdārthaṃ gauṇamāhurvipaścitaḥ saṃsāramocanaṃ kiṃ tu śaivamājñāmayaṃ hitam
And the learned do not call the meaning of the word 'grace' something secondary; rather, (grace is) release from transmigration, the benefit consisting in Śiva's command.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.52
हितं तदाज्ञाकरणं यद्धितं तदनुग्रहः सर्वं हिते नियुञ्जावः सर्वानुग्रहकारकः
hitaṃ tadājñākaraṇaṃ yaddhitaṃ tadanugrahaḥ sarvaṃ hite niyuñjāvaḥ sarvānugrahakārakaḥ
That benefit is the carrying out of (his) command; what is a benefit, that is grace. "We two enjoin all in what is beneficial" — (thus he is) the doer of grace to all.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.53
यस्तूपकारशब्दार्थस्तमप्याहुरनुग्रहम् तस्यापि हितरूपत्वाच्छिवः सर्वोपकारकः
yastūpakāraśabdārthastamapyāhuranugraham tasyāpi hitarūpatvācchivaḥ sarvopakārakaḥ
But that which is the meaning of the word 'assistance' — that too they call grace; since that too has the form of benefit, Śiva is the assister of all.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.54
हिते सदा नियुक्तं तु सर्वं चिदचिदात्मकम् स्वभावप्रतिबन्धं तत्समं न लभते हितम्
hite sadā niyuktaṃ tu sarvaṃ cidacidātmakam svabhāvapratibandhaṃ tatsamaṃ na labhate hitam
But all that consists of the sentient and the insentient is always enjoined toward benefit; (yet) because of the obstruction of (its own) nature, it does not obtain that benefit equally.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.55
यथा विकासयत्येव रविः पद्मानि भानुभिः समं न विकसन्त्येव स्वस्वभावानुरोधतः
yathā vikāsayatyeva raviḥ padmāni bhānubhiḥ samaṃ na vikasantyeva svasvabhāvānurodhataḥ
Just as the sun does indeed open the lotuses with its rays, yet they do not open equally, in accordance with each one's own nature —
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.56
स्वभावो ऽपि हि भावानां भाविनो ऽर्थस्य कारणम् न हि स्वभावो नश्यन्तमर्थं कर्तृषु साधयेत्
svabhāvo 'pi hi bhāvānāṃ bhāvino 'rthasya kāraṇam na hi svabhāvo naśyantamarthaṃ kartṛṣu sādhayet
for the own-nature of things is (also) a cause of the effect that is to come about; own-nature cannot bring about among agents an object that is perishing.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.57
सुवर्णमेव नांगारं द्रावयत्यग्निसंगमः एवं पक्वमलानेव मोचयेन्न शिवपरान्
suvarṇameva nāṃgāraṃ drāvayatyagnisaṃgamaḥ evaṃ pakvamalāneva mocayenna śivaparān
Contact with fire melts gold only, not charcoal; so too (Śiva) would release only those whose impurity is ripened, not those (still) turned away from Śiva.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.58
५३६ब् यद्यथा भवितुं योग्यं तत्तथा न भवेत्स्वयम् विना भावनया कर्ता स्वतन्त्रस्सन्ततो भवेत्
536b yadyathā bhavituṃ yogyaṃ tattathā na bhavetsvayam vinā bhāvanayā kartā svatantrassantato bhavet
That which is fit to become thus-and-so would not become so by itself; without (his) causing it to become, the agent would be independent and continuous.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.59
स्वभावविमलो यद्वत्सर्वानुग्राहकश्शिवः स्वभावमलिनास्तद्वदात्मनो जीवसंज्ञिताः
svabhāvavimalo yadvatsarvānugrāhakaśśivaḥ svabhāvamalināstadvadātmano jīvasaṃjñitāḥ
Just as Śiva, pure by his own nature, is the bestower of grace on all, so the souls, impure by their own nature, are termed 'living beings'.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.60
अन्यथा संसरन्त्येते नियमान्न शिवः कथम् कर्ममायानुबन्धोस्य संसारः कथ्यते बुधैः
anyathā saṃsarantyete niyamānna śivaḥ katham karmamāyānubandhosya saṃsāraḥ kathyate budhaiḥ
Otherwise these transmigrate by necessity — how (could) Śiva (be responsible)? Their bondage to karma and māyā is what the wise call transmigration.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.61
अनुबन्धो ऽयमस्यैव न शिवस्येति हेतुमान् स हेतुरात्मनामेव निजो नागन्तुको मलः
anubandho 'yamasyaiva na śivasyeti hetumān sa heturātmanāmeva nijo nāgantuko malaḥ
This bondage belongs to it alone, not to Śiva — thus (the doctrine) has a reason; that reason is the impurity innate to the souls themselves, not something adventitious.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.62
आगन्तुकत्वे कस्यापि भाव्यं केनापि हेतुना यो ऽयं हेतुरसावेकस्त्वविचित्रस्वभावतः
āgantukatve kasyāpi bhāvyaṃ kenāpi hetunā yo 'yaṃ heturasāvekastvavicitrasvabhāvataḥ
If it were adventitious, it would have to come about through some cause or other; and that cause is this one alone (Śiva), since he is of uniform nature.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.63
आत्मतायाः समत्वे ऽपि बद्धा मुक्ताः परे यतः बद्धेष्वेव पुनः केचिल्लयभोगाधिकारतः
ātmatāyāḥ samatve 'pi baddhā muktāḥ pare yataḥ baddheṣveva punaḥ kecillayabhogādhikārataḥ
Although souls are equal in their being souls, some are bound and others liberated; and again, among the bound ones some, by virtue of their authority over dissolution and enjoyment,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.64
ज्ञानैश्वर्यादिवैषम्यं भजन्ते सोत्तराधराः केचिन्मूर्त्यात्मतां यान्ति केचिदासन्नगोचराः
jñānaiśvaryādivaiṣamyaṃ bhajante sottarādharāḥ kecinmūrtyātmatāṃ yānti kecidāsannagocarāḥ
partake of inequality in knowledge, lordship and so on, being higher and lower; some attain the state of embodied souls, some (attain) the sphere that is near (to Śiva).
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.65
मूर्त्यात्मसु शिवाः केचिदध्वनां मूर्धसु स्थिताः मध्ये महेश्वरा रुद्रास्त्वर्वाचीनपदे स्थिताः
mūrtyātmasu śivāḥ kecidadhvanāṃ mūrdhasu sthitāḥ madhye maheśvarā rudrāstvarvācīnapade sthitāḥ
Among the embodied souls, some are Śivas, stationed at the summits of the paths; in the middle are the Maheśvaras, while the Rudras are stationed in the lower position.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.66
आसन्ने ऽपि च मायायाः परस्मात्कारणात्त्रयम् तत्राप्यात्मा स्थितो ऽधस्तादन्तरात्मा च मध्यतः
āsanne 'pi ca māyāyāḥ parasmātkāraṇāttrayam tatrāpyātmā sthito 'dhastādantarātmā ca madhyataḥ
And even in what stands near to māyā there is a triad, (proceeding) from the supreme cause; there too the ātman is stationed below, and the antarātman in the middle,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.67
परस्तात्परमात्मेति ब्रह्मविष्णुमहेश्वराः वर्तन्ते वसवः केचित्परमात्मपदाश्रयाः
parastātparamātmeti brahmaviṣṇumaheśvarāḥ vartante vasavaḥ kecitparamātmapadāśrayāḥ
and above (that) the paramātman — so Brahmā, Viṣṇu and Maheśvara abide; some Vasus have the station of the paramātman as their support,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.68
अन्तरात्मपदे केचित्केचिदात्मपदे तथा शान्त्यतीतपदे शैवाः शान्ते माहेश्वरे ततः
antarātmapade kecitkecidātmapade tathā śāntyatītapade śaivāḥ śānte māheśvare tataḥ
some the station of the antarātman, and some likewise the station of the ātman; the Śaivas are in the śāntyatīta station, and then the Māheśvaras in the śānta.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.69
विद्यायान्तु यथा रौद्राः प्रतिष्ठायां तु वैष्णवाः निवृत्तौ च तथात्मानो ब्रह्मा ब्रह्मांगयोनयः
vidyāyāntu yathā raudrāḥ pratiṣṭhāyāṃ tu vaiṣṇavāḥ nivṛttau ca tathātmāno brahmā brahmāṃgayonayaḥ
But just as the Raudras are in vidyā, so the Vaiṣṇavas are in pratiṣṭhā, and in nivṛtti the ātmans, Brahmā and those born from the limbs of Brahmā.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.70
देवयोन्यष्टकं मुख्यं मानुष्यमथ मध्यमम् पक्ष्यादयो ऽधमाः पञ्चयोनयस्ताश्चतुर्दश
devayonyaṣṭakaṃ mukhyaṃ mānuṣyamatha madhyamam pakṣyādayo 'dhamāḥ pañcayonayastāścaturdaśa
The set of eight divine wombs is the highest, the human is the middling one, and birds and the rest are the lowest — those five wombs (making) fourteen.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.71
उत्तराधरभावो ऽपि ज्ञेयस्संसारिणो मलः यथामभावो मुक्तस्य पूर्वं पश्चात्तु पक्वता
uttarādharabhāvo 'pi jñeyassaṃsāriṇo malaḥ yathāmabhāvo muktasya pūrvaṃ paścāttu pakvatā
The condition of being higher or lower is also to be known as the impurity of the transmigrating (soul); just as, of one (to be) released, there is first the unripe state and afterwards ripeness.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.72
मलो ऽप्यामश्च पक्वश्च भवेत्संसारकारणम् आमे त्वधरता पुंसां पक्वे तूत्तरता क्रमात्
malo 'pyāmaśca pakvaśca bhavetsaṃsārakāraṇam āme tvadharatā puṃsāṃ pakve tūttaratā kramāt
Impurity too, both unripe and ripe, may become the cause of transmigration; in the unripe (state) there is, for souls, the lower condition, but in the ripe the higher, in due order.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.73
पश्वात्मानस्त्रिधाभिन्ना एकद्वित्रिमलाः क्रमात् अत्रोत्तरा एकमला द्विमला मध्यमा मताः त्रिमलास्त्वधमा ज्ञेया यथोत्तरमधिष्ठिताः
paśvātmānastridhābhinnā ekadvitrimalāḥ kramāt atrottarā ekamalā dvimalā madhyamā matāḥ trimalāstvadhamā jñeyā yathottaramadhiṣṭhitāḥ
The bound souls are divided threefold, having one, two, or three impurities respectively; here those with one impurity are the higher, those with two are held to be middling, and those with three are to be known as the lowest, each being governed by the one above it.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.74
त्रिमलानधितिष्ठंति द्विमलैकमलाः क्रमात् इत्थमौपाधिको भेदो विश्वस्य परिकल्पितः
trimalānadhitiṣṭhaṃti dvimalaikamalāḥ kramāt itthamaupādhiko bhedo viśvasya parikalpitaḥ
Those with two impurities and those with one govern those with three, in order; in this way a difference of the universe based on limiting conditions is imagined.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.75
एकद्वित्रिमलान्सर्वाञ्छिव एको ऽधितिष्ठति अशिवात्मकमप्येतच्छिवेनाधिष्ठितं यथा
ekadvitrimalānsarvāñchiva eko 'dhitiṣṭhati aśivātmakamapyetacchivenādhiṣṭhitaṃ yathā
Śiva alone governs all those with one, two, or three impurities; just as this (world), though not of the nature of Śiva, is governed by Śiva,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.76
अरुद्रात्मकमित्येवं रुद्रैर्जगदधिष्ठितम् अण्डान्ता हि महाभूमिश्शतरुद्राद्यधिष्ठिता
arudrātmakamityevaṃ rudrairjagadadhiṣṭhitam aṇḍāntā hi mahābhūmiśśatarudrādyadhiṣṭhitā
so too, though not of the nature of Rudra, the world is governed by the Rudras; for the great earth, up to the (cosmic) egg, is governed by Śatarudra and the rest,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.77
मायान्तमन्तरिक्षं तु ह्यमरेशादिभिः क्रमात् अंगुष्ठमात्रपर्यन्तैस्समंतात्संततं ततम्
māyāntamantarikṣaṃ tu hyamareśādibhiḥ kramāt aṃguṣṭhamātraparyantaissamaṃtātsaṃtataṃ tatam
but the mid-region, up to māyā, by Amareśa and the rest in order; it is pervaded, spread out continuously on every side, up to those of thumb-size.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.78
महामायावसाना द्यौर्वाय्वाद्यैर्भुवनाधिपैः ५३७अ अनाश्रितान्तैरध्वान्तर्वर्तिभिस्समधिष्ठिताः
mahāmāyāvasānā dyaurvāyvādyairbhuvanādhipaiḥ 537a anāśritāntairadhvāntarvartibhissamadhiṣṭhitāḥ
The heavens, ending in mahāmāyā, are governed by the lords of worlds beginning with Vāyu and ending with Anāśrita, who abide within the path.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.79
ते हि साक्षाद्दिविषदस्त्वन्तरिक्षसदस्तथा पृथिवीपद इत्येवं देवा देवव्रतैः स्तुता
te hi sākṣāddiviṣadastvantarikṣasadastathā pṛthivīpada ityevaṃ devā devavrataiḥ stutā
For they indeed are directly the dwellers in heaven, and likewise the dwellers in the mid-region, and those whose station is the earth — thus are the gods praised by those who keep the vows to the gods.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.80
एवन्त्रिभिर्मलैरामैः पक्वैरेव पृथक्पृथक् निदानभूतैस्संसाररोगः पुंसां प्रवर्तते
evantribhirmalairāmaiḥ pakvaireva pṛthakpṛthak nidānabhūtaissaṃsārarogaḥ puṃsāṃ pravartate
Thus, by the three impurities, unripe and ripe each separately, serving as the cause, the disease of transmigration arises for souls.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.81
अस्य रोगस्य भैषज्यं ज्ञानमेव न चापरम् भिषगाज्ञापकः शम्भुश्शिवः परमकारणम्
asya rogasya bhaiṣajyaṃ jñānameva na cāparam bhiṣagājñāpakaḥ śambhuśśivaḥ paramakāraṇam
The medicine for this disease is knowledge alone and nothing else; the physician who prescribes is Śambhu, Śiva, the supreme cause.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.82
अदुःखेना ऽपि शक्तो ऽसौ पशून्मोचयितुं शिवः कथं दुःखं करोतीति नात्र कार्या विचारणा
aduḥkhenā 'pi śakto 'sau paśūnmocayituṃ śivaḥ kathaṃ duḥkhaṃ karotīti nātra kāryā vicāraṇā
That Śiva is able to release the bound souls even without pain; "how then does he cause pain?" — no such doubt should be raised here.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.83
दुःखमेव हि सर्वो ऽपि संसार इति निश्चितम् कथं दुःखमदुःखं स्यात्स्वभावो ह्यविपर्ययः
duḥkhameva hi sarvo 'pi saṃsāra iti niścitam kathaṃ duḥkhamaduḥkhaṃ syātsvabhāvo hyaviparyayaḥ
For it is settled that the whole of transmigration is nothing but pain; how could pain be painless? For a thing's own nature does not become its opposite.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.84
न हि रोगी ह्यरोगी स्याद्भिषग्भैषज्यकारणात् रोगार्तं तु भिषग्रोगाद्भैषजैस्सुखमुद्धरेत्
na hi rogī hyarogī syādbhiṣagbhaiṣajyakāraṇāt rogārtaṃ tu bhiṣagrogādbhaiṣajaissukhamuddharet
Indeed a sick man would not become free of sickness except through the physician and the medicine as cause; rather, the physician would easily lift one afflicted by disease out of the disease by remedies.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.85
एवं स्वभावमलिनान्स्वभावाद्दुःखिनः पशून् स्वाज्ञौषधविधानेन दुःखान्मोचयते शिवः
evaṃ svabhāvamalinānsvabhāvādduḥkhinaḥ paśūn svājñauṣadhavidhānena duḥkhānmocayate śivaḥ
So too Śiva releases from pain the bound souls, impure by their own nature and by nature suffering, by the prescription of the medicine of his own command.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.86
न भिषक्कारणं रोगे शिवः संसारकारणम् इत्येतदपि वैषम्यं न दोषायास्य कल्पते
na bhiṣakkāraṇaṃ roge śivaḥ saṃsārakāraṇam ityetadapi vaiṣamyaṃ na doṣāyāsya kalpate
The physician is not the cause of the disease, (whereas) Śiva is the cause of transmigration — even this disparity does not count as a fault in him.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.87
दुःखे स्वभावसंसिद्धे कथन्तत्कारणं शिवः स्वाभाविको मलः पुंसां स हि संसारयत्यमून्
duḥkhe svabhāvasaṃsiddhe kathantatkāraṇaṃ śivaḥ svābhāviko malaḥ puṃsāṃ sa hi saṃsārayatyamūn
Since suffering is established by its own nature, how is Śiva its cause? The impurity of souls is innate; it is that which makes them transmigrate.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.88
संसारकारणं यत्तु मलं मायाद्यचेतनम् तत्स्वयं न प्रवर्तेत शिवसान्निध्यमन्तरा
saṃsārakāraṇaṃ yattu malaṃ māyādyacetanam tatsvayaṃ na pravarteta śivasānnidhyamantarā
But that impurity which is the cause of transmigration, being unconscious — māyā and the rest — would not become active of itself without the proximity of Śiva.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.89
यथा मणिरयस्कांतस्सान्निध्यादुपकारकः अयसश्चलतस्तद्वच्छिवो ऽप्यस्येति सूरयः
yathā maṇirayaskāṃtassānnidhyādupakārakaḥ ayasaścalatastadvacchivo 'pyasyeti sūrayaḥ
Just as the magnet-stone is of service by its mere proximity, so that the iron moves, so too is Śiva to this (impurity) — so say the wise.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.90
न निवर्तयितुं शक्यं सान्निध्यं सदकारणम् अधिष्ठाता ततो नित्यमज्ञातो जगतश्शिवः
na nivartayituṃ śakyaṃ sānnidhyaṃ sadakāraṇam adhiṣṭhātā tato nityamajñāto jagataśśivaḥ
That proximity, being eternal and uncaused, cannot be removed; therefore Śiva is the ever-unknown overseer of the world.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.91
न शिवेन विना किंचित्प्रवृत्तमिह विद्यते तत्प्रेरितमिदं सर्वं तथापि न स मुह्यति
na śivena vinā kiṃcitpravṛttamiha vidyate tatpreritamidaṃ sarvaṃ tathāpi na sa muhyati
Without Śiva nothing here is found to be active; all this is impelled by him, yet he is not deluded.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.92
शक्तिराज्ञात्मिका तस्य नियन्त्री विश्वतोमुखी तया ततमिदं शश्वत्तथापि स न दुष्यति
śaktirājñātmikā tasya niyantrī viśvatomukhī tayā tatamidaṃ śaśvattathāpi sa na duṣyati
His power, which consists of command, is the controller, facing in all directions; by it this (universe) is perpetually pervaded, yet he is not tainted.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.93
अनिदं प्रथमं सर्वमीशितव्यं स ईश्वरः ईशनाच्च तदीयाज्ञा तथापि स न दुष्यति
anidaṃ prathamaṃ sarvamīśitavyaṃ sa īśvaraḥ īśanācca tadīyājñā tathāpi sa na duṣyati
All that is 'not-this' at the outset is what is to be ruled; he is the ruler, and from his ruling comes his command — yet he is not tainted.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.94
यो ऽन्यथा मन्यते मोहात्स विनष्यति दुर्मतिः तच्छक्तिवैभवादेव तथापि स न दुष्यति
yo 'nyathā manyate mohātsa vinaṣyati durmatiḥ tacchaktivaibhavādeva tathāpi sa na duṣyati
He who out of delusion thinks otherwise, that ill-minded one perishes — and that too by the very majesty of his power; yet he is not tainted.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.95
एतस्मिन्नंतरे व्योम्नः श्रुताः वागरीरिणी सत्यमोममृतं सौम्यमित्याविरभवत्स्फुटम्
etasminnaṃtare vyomnaḥ śrutāḥ vāgarīriṇī satyamomamṛtaṃ saumyamityāvirabhavatsphuṭam
At that moment a bodiless voice was heard from the sky; "True, om, immortal, auspicious" — thus it clearly manifested.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 31.96
ततो हृष्टतराः सर्वे विनष्टाशेषसंशयाः मुनयो विस्मयाविष्टाः प्रेणेमुः पवनं प्रभुम्
tato hṛṣṭatarāḥ sarve vinaṣṭāśeṣasaṃśayāḥ munayo vismayāviṣṭāḥ preṇemuḥ pavanaṃ prabhum
Then all the sages, greatly delighted, their every doubt destroyed, filled with wonder, bowed before Lord Vāyu.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.97
तथा विगतसन्देहान्कृत्वापि पवनो मुनीन् नैते प्रतिष्ठितज्ञाना इति मत्वैवमब्रवीत्
tathā vigatasandehānkṛtvāpi pavano munīn naite pratiṣṭhitajñānā iti matvaivamabravīt
Although he had thus freed the sages from doubt, Vāyu, thinking "these men's knowledge is not yet firmly established," spoke as follows.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.98
वायुरुवाच्व परोक्षमपरोक्षं च द्विविधं ज्ञानमिष्यते परोक्षमस्थिरं प्राहुरपरोक्षं तु सुस्थिरम्
vāyuruvācva parokṣamaparokṣaṃ ca dvividhaṃ jñānamiṣyate parokṣamasthiraṃ prāhuraparokṣaṃ tu susthiram
Vāyu said: Knowledge is held to be of two kinds, indirect and direct. The indirect they call unsteady, but the direct is well established.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.99
हेतूपदेशगम्यं यत्तत्परोक्षं प्रचक्षते ५३७ब् अपरोक्षं पुनः श्रेष्ठादनुष्ठानाद्भविष्यति
hetūpadeśagamyaṃ yattatparokṣaṃ pracakṣate 537b aparokṣaṃ punaḥ śreṣṭhādanuṣṭhānādbhaviṣyati
That which is reached through reasoning and instruction they declare to be indirect; the direct, however, will arise from the highest practice.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 31.100
नापरोक्षादृते मोक्ष इति कृत्वा विनिश्चयम् श्रेष्ठानुष्ठानसिद्ध्यर्थं प्रयतध्वमतन्द्रिताः
nāparokṣādṛte mokṣa iti kṛtvā viniścayam śreṣṭhānuṣṭhānasiddhyarthaṃ prayatadhvamatandritāḥ
Having made the firm conclusion that there is no liberation apart from direct (knowledge), strive untiringly for the accomplishment of the highest practice.
AI translation rendered from the Sanskrit, not a published edition