Shiva Purana — Vayaviya Samhita, Purva Bhaga — Chapter 32
SiP 7.1 32.1
इति श्रीशिवमहापुराणे सप्तम्यां वायवीयसंहितायां पूर्वखण्डे ज्ञानोपदेशो नामैकत्रिंशो ऽध्यायः छप्तेर् ३२ ऋषय ऊचुः किं तच्छ्रेष्टमनुष्ठानं मोक्षो येनपरोक्षितः तत्तस्य साधनं चाद्य वक्तुमर्हसि मारुत
iti śrīśivamahāpurāṇe saptamyāṃ vāyavīyasaṃhitāyāṃ pūrvakhaṇḍe jñānopadeśo nāmaikatriṃśo 'dhyāyaḥ chapter 32 ṛṣaya ūcuḥ kiṃ tacchreṣṭamanuṣṭhānaṃ mokṣo yenaparokṣitaḥ tattasya sādhanaṃ cādya vaktumarhasi māruta
Thus (ends) the thirty-first chapter, called "The Teaching of Knowledge," in the earlier section of the Vāyavīya Saṃhitā, the seventh (book) in the glorious Śiva Mahāpurāṇa. Chapter 32. The sages said: What is that highest practice by which liberation is made direct? And what is the means to it? That you should tell us now, O Māruta.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.2
वायुरुवाच शैवो हि परमो धर्मः श्रेष्ठानुष्ठानशब्दितः यत्रापरोक्षो लक्ष्येत साक्षान्मोक्षप्रदः शिवः
vāyuruvāca śaivo hi paramo dharmaḥ śreṣṭhānuṣṭhānaśabditaḥ yatrāparokṣo lakṣyeta sākṣānmokṣapradaḥ śivaḥ
Vāyu said: The Śaiva dharma is indeed supreme, and it is called the highest practice, wherein Śiva, the direct bestower of liberation, is perceived immediately.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.3
स तु पञ्चविधो ज्ञेयः पञ्चभिः पर्वभिः क्रमात् क्रियातपोजपध्यानज्ञानात्मभिरनुत्तरैः
sa tu pañcavidho jñeyaḥ pañcabhiḥ parvabhiḥ kramāt kriyātapojapadhyānajñānātmabhiranuttaraiḥ
But it is to be known as fivefold, by five stages in order, consisting of rites, austerity, muttering (of mantras), meditation, and knowledge — (each) unsurpassed.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.4
तैरेव सोत्तरैस्सिद्धो धर्मस्तु परमो मतः परोक्षमपरोक्षं च ज्ञानं यत्र च मोक्षदम्
taireva sottaraissiddho dharmastu paramo mataḥ parokṣamaparokṣaṃ ca jñānaṃ yatra ca mokṣadam
By these very (stages), each higher than the last, the accomplished dharma is held to be supreme, and in it there is knowledge, indirect and direct, which bestows liberation.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.5
परमो ऽपरमश्चोभौ धर्मौ हि श्रुतिचोदितौ धर्मशब्दाभिधेयेर्थे प्रमाणं श्रुतिरेव नः
paramo 'paramaścobhau dharmau hi śruticoditau dharmaśabdābhidheyerthe pramāṇaṃ śrutireva naḥ
Both dharmas, the supreme and the non-supreme, are indeed enjoined by scripture; for us, scripture alone is the authority in the matter denoted by the word "dharma."
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.6
परमो योगपर्यन्तो धर्मः श्रुतिशिरोगतः धर्मस्त्वपरमस्तद्वदधः श्रुतिमुखोत्थितः
paramo yogaparyanto dharmaḥ śrutiśirogataḥ dharmastvaparamastadvadadhaḥ śrutimukhotthitaḥ
The supreme dharma, culminating in yoga, is that which is found in the head (i.e. the culmination, Upaniṣads) of the Veda; the non-supreme dharma, likewise, is lower, arisen from the mouth (the beginning/opening portion) of the Veda.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.7
अपश्वात्माधिकारत्वाद्यो धरमः परमो मतः साधारणस्ततो ऽन्यस्तु सर्वेषामधिकारतः
apaśvātmādhikāratvādyo dharamaḥ paramo mataḥ sādhāraṇastato 'nyastu sarveṣāmadhikārataḥ
Because its eligibility does not belong to the beast-like soul, that dharma is held to be supreme; the other one, however, is ordinary (common), since all are eligible for it.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 32.8
स चायं परमो धर्मः परधर्मस्य साधनम् धर्मशास्त्रादिभिस्सम्यक् सांग एवोपबृंहितः
sa cāyaṃ paramo dharmaḥ paradharmasya sādhanam dharmaśāstrādibhissamyak sāṃga evopabṛṃhitaḥ
And this supreme dharma is the means to the higher dharma; it is well and fully expanded, together with its ancillaries, by the dharma-treatises and the rest.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 32.9
शैवो यः परमो धर्मः श्रेष्ठानुष्ठानशब्दितः इतिहासपुराणाभ्यां कथंचिदुपबृंहितः
śaivo yaḥ paramo dharmaḥ śreṣṭhānuṣṭhānaśabditaḥ itihāsapurāṇābhyāṃ kathaṃcidupabṛṃhitaḥ
The Śaiva dharma, which is supreme and is called 'the best observance,' is somehow (only partly) expanded by the epics and the Purāṇas.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.10
शैवागमैस्तु संपन्नः सहांगोपांविस्तरः तत्संस्काराधिकारैश्च सम्यगेवोपबृंहितः
śaivāgamaistu saṃpannaḥ sahāṃgopāṃvistaraḥ tatsaṃskārādhikāraiśca samyagevopabṛṃhitaḥ
But by the Śaiva scriptures it is made complete, with the full extent of its ancillaries and sub-ancillaries, and by the consecrations and eligibilities pertaining to it it is fully and properly expanded.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.11
शैवागमो हि द्विविधः श्रौतो ऽश्रौतश्च संस्कृतः श्रुतिसारमयः श्रौतस्स्वतंत्र इतरो मतः
śaivāgamo hi dvividhaḥ śrauto 'śrautaśca saṃskṛtaḥ śrutisāramayaḥ śrautassvataṃtra itaro mataḥ
For the Śaiva scripture is of two kinds: Vedic (śrauta) and non-Vedic, (both) refined; the śrauta consists of the essence of the Veda, the other is held to be independent.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.12
स्वतंत्रो दशधा पूर्वं तथाष्टादशधा पुनः कामिकादिसमाख्याभिस्सिद्धः सिद्धान्तसंज्ञितः
svataṃtro daśadhā pūrvaṃ tathāṣṭādaśadhā punaḥ kāmikādisamākhyābhissiddhaḥ siddhāntasaṃjñitaḥ
The independent (scripture) is first tenfold and then again eighteenfold; established under the names Kāmika and the rest, it is designated the Siddhānta.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.13
श्रुतिसारमयो यस्तु शतकोटिप्रविस्तरः परं पाशुपतं यत्र व्रतं ज्ञानं च कथ्यते
śrutisāramayo yastu śatakoṭipravistaraḥ paraṃ pāśupataṃ yatra vrataṃ jñānaṃ ca kathyate
But that which consists of the essence of the Veda has an extent of a hundred crores, wherein the supreme Pāśupata observance and knowledge are taught.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.14
युगावर्तेषु शिष्येत योगाचार्यस्वरूपिणा तत्रतत्रावतीर्णेन शिवेनैव प्रवर्त्यते
yugāvarteṣu śiṣyeta yogācāryasvarūpiṇā tatratatrāvatīrṇena śivenaiva pravartyate
In the revolutions of the ages it (or: he) is taught; it is promulgated by Śiva himself, who takes the form of a teacher of yoga and descends here and there.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 32.15
संक्षिप्यास्य प्रवक्तारश्चत्वारः परमर्षय रुरुर्दधीचो ऽगस्त्यश्च उपमन्युर्महायशाः
saṃkṣipyāsya pravaktāraścatvāraḥ paramarṣaya rururdadhīco 'gastyaśca upamanyurmahāyaśāḥ
Its expounders, having abridged it, are four supreme sages: Ruru, Dadhīca, Agastya, and the greatly renowned Upamanyu.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.16
ते च पाशुपता ज्ञेयास्संहितानां प्रवर्तकाः तत्संततीया गुरवः शतशो ऽथ सहस्रशः
te ca pāśupatā jñeyāssaṃhitānāṃ pravartakāḥ tatsaṃtatīyā guravaḥ śataśo 'tha sahasraśaḥ
And they are to be known as Pāśupatas, the promulgators of the Saṃhitās; the teachers in their lineage are by hundreds and by thousands.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.17
तत्रोक्तः परमो धर्मश्चर्याद्यात्मा चतुर्विधः तेषु पाशुपतो योगः शिवं प्रत्यक्षयेद्दृढम्
tatroktaḥ paramo dharmaścaryādyātmā caturvidhaḥ teṣu pāśupato yogaḥ śivaṃ pratyakṣayeddṛḍham
There the supreme dharma is taught as fourfold, having conduct (caryā) and the rest as its constituents; among these, Pāśupata yoga makes Śiva firmly directly perceived.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.18
तस्माच्छ्रेष्ठमनुष्ठानं योगः पाशुपतो मतः तत्राप्युपायको युक्तो ब्रह्मणा स तु कथ्यते
tasmācchreṣṭhamanuṣṭhānaṃ yogaḥ pāśupato mataḥ tatrāpyupāyako yukto brahmaṇā sa tu kathyate
Therefore the Pāśupata yoga is held to be the best practice; and even within it there is a fitting means declared by Brahmā — that is now told.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 32.19
नामाष्टकमयो योगश्शिवेन परिकल्पितः तेन योगेन सहसा शैवी प्रज्ञा प्रजायते
nāmāṣṭakamayo yogaśśivena parikalpitaḥ tena yogena sahasā śaivī prajñā prajāyate
The yoga consisting of the eight names was devised by Śiva; by that yoga the Śaiva insight arises at once.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.20
प्रज्ञया परमं ज्ञानमचिराल्लभते स्थिरम् ५३८अ प्रसीदति शिवस्तस्य यस्य ज्ञानं प्रतिष्ठितम्
prajñayā paramaṃ jñānamacirāllabhate sthiram 538a prasīdati śivastasya yasya jñānaṃ pratiṣṭhitam
Through that insight one soon attains the supreme, stable knowledge; Śiva becomes gracious to him in whom knowledge is established.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.21
प्रसादात्परमो योगो यः शिवं चापरोक्षयेत् शिवापरोक्षात्संसारकारणेन वियुज्यते
prasādātparamo yogo yaḥ śivaṃ cāparokṣayet śivāparokṣātsaṃsārakāraṇena viyujyate
From (his) grace comes the supreme yoga which makes Śiva no longer hidden; from the direct presence of Śiva one is severed from the cause of transmigration.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.22
ततः स्यान्मुक्तसंसारो मुक्तः शिवसमो भवेत् ब्रह्मप्रोक्त इत्युपायः स एव पृथगुच्यते
tataḥ syānmuktasaṃsāro muktaḥ śivasamo bhavet brahmaprokta ityupāyaḥ sa eva pṛthagucyate
Then one would have transmigration released; released, one would become equal to Śiva. Thus is the means declared by Brahmā; that very (means) is now stated separately.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 32.23
शिवो महेश्वरश्चैव रुद्रो विष्णुः पितामहः संसारवैद्यः सर्वज्ञः परमात्मेति मुख्यतः
śivo maheśvaraścaiva rudro viṣṇuḥ pitāmahaḥ saṃsāravaidyaḥ sarvajñaḥ paramātmeti mukhyataḥ
Śiva, Maheśvara, Rudra, Viṣṇu, Grandfather (Pitāmaha), Physician of transmigration, Omniscient, Supreme Self — thus, principally.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.24
नामाष्टकमिदं मुख्यं शिवस्य प्रतिपादकम् आद्यन्तु पञ्चकं ज्ञेयं शान्त्यतीताद्यनुक्रमात्
nāmāṣṭakamidaṃ mukhyaṃ śivasya pratipādakam ādyantu pañcakaṃ jñeyaṃ śāntyatītādyanukramāt
This set of eight principal names is what conveys Śiva; and the first five are to be known in the order beginning with Śāntyatītā (the kalās).
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.25
संज्ञा सदाशिवादीनां पञ्चोपाधिपरिग्रहात् उपाधिविनिवृत्तौ तु यथास्वं विनिवर्तते
saṃjñā sadāśivādīnāṃ pañcopādhiparigrahāt upādhivinivṛttau tu yathāsvaṃ vinivartate
The designations of Sadāśiva and the rest arise from the assumption of the five limiting conditions; but when the limiting conditions cease, each one accordingly ceases.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.26
पदमेव हि तन्नित्यमनित्याः पदिनः स्मृताः पदानां प्रतिकृत्तौ तु मुच्यन्ते पदिनो यतः
padameva hi tannityamanityāḥ padinaḥ smṛtāḥ padānāṃ pratikṛttau tu mucyante padino yataḥ
For the station (pada) alone is eternal; the holders of stations are taught to be non-eternal; but when the stations are reversed, the station-holders are set free.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 32.27
परिवृत्त्यन्तरे भूयस्तत्पदप्राप्तिरुच्यते आत्मान्तराभिधानं स्याद्यदाद्यं नाम पञ्चकम्
parivṛttyantare bhūyastatpadaprāptirucyate ātmāntarābhidhānaṃ syādyadādyaṃ nāma pañcakam
In a further turn (of office) the attaining of that station again is spoken of; the first set of five names would then be the designation of a different self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 32.28
अन्यत्तु त्रितयं नाम्नामुपादानादियोगतः त्रिविधोपाधिवचनाच्छिव एवानुवर्तते
anyattu tritayaṃ nāmnāmupādānādiyogataḥ trividhopādhivacanācchiva evānuvartate
But the other triad of names, through its connection with taking-up (upādāna) and the rest, since it expresses the threefold limiting adjunct (upādhi), applies to Śiva himself.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 32.29
अनादिमलसंश्लेषः प्रागभावात्स्वभावतः अत्यंतं परिशुद्धात्मेत्यतो ऽयं शिव उच्यते
anādimalasaṃśleṣaḥ prāgabhāvātsvabhāvataḥ atyaṃtaṃ pariśuddhātmetyato 'yaṃ śiva ucyate
Since the beginningless conjunction with impurity was, by his very nature, previously absent, his self is utterly pure; therefore he is called Śiva.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.30
अथवाशेषकल्याणगुणैकधन ईश्वरः शिव इत्युच्यते सद्भिश्शिवतत्त्वार्थवादिभिः
athavāśeṣakalyāṇaguṇaikadhana īśvaraḥ śiva ityucyate sadbhiśśivatattvārthavādibhiḥ
Or else, the Lord who is the sole treasury of all auspicious qualities without remainder is called Śiva by the good who expound the meaning of the Śiva-principle.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.31
त्रयोविंशतितत्त्वेभ्यः प्रकृतिर्हि परा मता प्रकृतेस्तु परं प्राहुः पुरुषं पञ्चविंशकम्
trayoviṃśatitattvebhyaḥ prakṛtirhi parā matā prakṛtestu paraṃ prāhuḥ puruṣaṃ pañcaviṃśakam
Higher than the twenty-three principles, indeed, prakṛti is held to be; but higher than prakṛti they declare puruṣa, the twenty-fifth, to be.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.32
यं वेदादौ स्वरं प्राहुर्वाच्यवाचकभावतः वेदैकवेद्ययाथात्म्याद्वेदान्ते च प्रतिष्ठितः
yaṃ vedādau svaraṃ prāhurvācyavācakabhāvataḥ vedaikavedyayāthātmyādvedānte ca pratiṣṭhitaḥ
Whom, at the beginning of the Veda, they call the syllable (svara), by the relation of the signified and the signifier; and since he is in truth the one thing to be known by the Veda, he is established in the Vedānta as well.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 32.33
तस्य प्रकृतिलीनस्य यः परस्स महेश्वरः तदधीनप्रवृत्तित्वात्प्रकृतेः पुरुषस्य च
tasya prakṛtilīnasya yaḥ parassa maheśvaraḥ tadadhīnapravṛttitvātprakṛteḥ puruṣasya ca
He who is higher than that (puruṣa) merged in prakṛti — he is Maheśvara, since the activity of both prakṛti and puruṣa depends upon him.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.34
अथवा त्रिगुणं तत्त्वमुपेयमिदमव्ययम् मायान्तु प्रकृतिं विद्यान्मायिनं तु महेश्वरम्
athavā triguṇaṃ tattvamupeyamidamavyayam māyāntu prakṛtiṃ vidyānmāyinaṃ tu maheśvaram
Or else this imperishable principle possessed of the three qualities is what is to be attained; one should know māyā as prakṛti, and the wielder of māyā as Maheśvara.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.35
मायाविक्षोभको ऽनंतो महेश्वरसमन्वयात् कालात्मा परमात्मादिः स्थूलः सूक्ष्मः प्रकीर्तितः
māyāvikṣobhako 'naṃto maheśvarasamanvayāt kālātmā paramātmādiḥ sthūlaḥ sūkṣmaḥ prakīrtitaḥ
Ananta, the agitator of māyā, through his conjunction with Maheśvara, has time for his self and the supreme Self as his origin; he is proclaimed (both) gross and subtle.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 32.36
रुद्दुःखं दुःखहेतुर्वा तद्रावयति नः प्रभुः रुद्र इत्युच्यते सद्भिः शिवः परमकारणम्
rudduḥkhaṃ duḥkhaheturvā tadrāvayati naḥ prabhuḥ rudra ityucyate sadbhiḥ śivaḥ paramakāraṇam
'Rud' is suffering, or the cause of suffering; the Lord drives that away from us — therefore Śiva, the supreme cause, is called Rudra by the good.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.37
तत्त्वादिभूतपर्यन्तं शरीरादिष्वतन्द्रितः व्याप्याधितिष्ठति शिवस्ततो रुद्र इतस्ततः
tattvādibhūtaparyantaṃ śarīrādiṣvatandritaḥ vyāpyādhitiṣṭhati śivastato rudra itastataḥ
From the principles down to the elements, in bodies and the rest, unwearying, Śiva pervades and presides over them; hence he is Rudra here and everywhere.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 32.38
जगतः पितृभूतानां शिवो मूर्त्यात्मनामपि पितृभावेन सर्वेषां पितामह उदीरितः
jagataḥ pitṛbhūtānāṃ śivo mūrtyātmanāmapi pitṛbhāvena sarveṣāṃ pitāmaha udīritaḥ
Since Śiva stands in the relation of father to the fathers of the world and also to those whose selves are the (divine) forms, he is declared the grandfather of all.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.39
निदानज्ञो यथा वैद्यो रोगस्य विनिवर्तकः उपायैर्भेषजैस्तद्वल्लयभोगाधिकारतः
nidānajño yathā vaidyo rogasya vinivartakaḥ upāyairbheṣajaistadvallayabhogādhikārataḥ
As a physician who knows the cause is the remover of disease by means of expedients and medicines, so too, by his authority over dissolution and enjoyment,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.40
संसारस्येश्वरो नित्यं समूलस्य निवर्तकः संसारवैद्य इत्युक्तः सर्वतत्त्वार्थवेदिभिः
saṃsārasyeśvaro nityaṃ samūlasya nivartakaḥ saṃsāravaidya ityuktaḥ sarvatattvārthavedibhiḥ
the Lord is ever the remover of saṃsāra together with its root; hence he is called the physician of saṃsāra by those who know the meaning of all the principles.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.41
दशार्थज्ञानसिद्ध्यर्थमिन्द्रियेष्वेषु सत्स्वपि त्रिकालभाविनो भावान्स्थूलान्सूक्ष्मानशेषतः
daśārthajñānasiddhyarthamindriyeṣveṣu satsvapi trikālabhāvino bhāvānsthūlānsūkṣmānaśeṣataḥ
Although these sense-organs exist for the sake of accomplishing knowledge of the ten objects, (yet) the things present in the three times, gross and subtle, in their entirety,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 32.42
अणवो नैव जानन्ति माययैव मलावृताः असत्स्वपि च सर्वेषु सर्वार्थज्ञानहेतुषु
aṇavo naiva jānanti māyayaiva malāvṛtāḥ asatsvapi ca sarveṣu sarvārthajñānahetuṣu
the atomic souls do not know at all, veiled as they are in impurity by māyā itself; while, on the other hand, even in the absence of all the causes of the knowledge of all objects,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.43
५३८ब् यद्यथावस्थितं वस्तु तत्तथैव सदाशिवः अयत्नेनैव जानाति तस्मात्सर्वज्ञ उच्यते
538b yadyathāvasthitaṃ vastu tattathaiva sadāśivaḥ ayatnenaiva jānāti tasmātsarvajña ucyate
whatever thing stands in whatever way, Sadāśiva knows it just so, and without effort; therefore he is called all-knowing.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.44
सर्वात्मा परमैरेभिर्गुणैर्नित्यसमन्वयात् स्वस्मात्परात्मविरहात्परमात्मा शिवः स्वयम्
sarvātmā paramairebhirguṇairnityasamanvayāt svasmātparātmavirahātparamātmā śivaḥ svayam
He is the Self of all, through eternal conjunction with these supreme qualities; and since there is no self higher than himself, Śiva is himself the Supreme Self.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.45
नामाष्टकमिदं चैव लब्ध्वाचार्यप्रसादतः निवृत्त्यादिकलाग्रन्थिं शिवाद्यैः पञ्चनामभिः
nāmāṣṭakamidaṃ caiva labdhvācāryaprasādataḥ nivṛttyādikalāgranthiṃ śivādyaiḥ pañcanāmabhiḥ
And having received this set of eight names through the grace of the teacher, (one should) — with the five names beginning with Śiva — (cut) the knot of the kalās beginning with nivṛtti,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 32.46
यथास्वं क्रमशश्छित्वा शोधयित्वा यथागुणम् गुणितैरेव सोद्धातैरनिरुद्धैरथापि वा
yathāsvaṃ kramaśaśchitvā śodhayitvā yathāguṇam guṇitaireva soddhātairaniruddhairathāpi vā
Having severed (them) each according to its own place and in order, and having purified (them) according to their qualities — whether by (mantras) that are multiplied and provided with uddhātas (raisings), or else by ones unrestrained —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 32.47
हृत्कण्ठतालुभ्रूमध्यब्रह्मरन्ध्रसमन्विताम् छित्त्वा पर्यष्टकाकारं स्वात्मानं च सुषुम्णया
hṛtkaṇṭhatālubhrūmadhyabrahmarandhrasamanvitām chittvā paryaṣṭakākāraṃ svātmānaṃ ca suṣumṇayā
Having cut (it) — (the channel) joined with the heart, throat, palate, the space between the brows, and the aperture of Brahmā — and (having cut) one's own self, which has the form of the group of eight, by means of the suṣumṇā,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 32.48
द्वादशांतःस्थितस्येन्दोर्नीत्वोपरि शिवौजसि संहृत्यं वदनं पश्चाद्यथासंस्करणं लयात्
dvādaśāṃtaḥsthitasyendornītvopari śivaujasi saṃhṛtyaṃ vadanaṃ paścādyathāsaṃskaraṇaṃ layāt
having led (it) up above the moon that stands at the dvādaśānta into the radiance of Śiva, and having withdrawn the face, afterwards, through dissolution corresponding to the (prior) consecration,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 32.49
शाक्तेनामृतवर्षेण संसिक्तायां तनौ पुनः अवतार्य स्वमात्मानममृतात्माकृतिं हृदि
śāktenāmṛtavarṣeṇa saṃsiktāyāṃ tanau punaḥ avatārya svamātmānamamṛtātmākṛtiṃ hṛdi
when the body has been thoroughly drenched by the śākta shower of nectar, then again, bringing down one's own self, whose form is the nectar-self, into the heart,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 32.50
द्वादशांतःस्थितस्येन्दोः परस्ताच्छ्वेतपंकजे समासीनं महादेवं शंकरम्भक्तवत्सलम्
dvādaśāṃtaḥsthitasyendoḥ parastācchvetapaṃkaje samāsīnaṃ mahādevaṃ śaṃkarambhaktavatsalam
(one should meditate) on the Great God Śaṃkara, fond of his devotees, seated on the white lotus beyond the moon that stands at the dvādaśānta,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.51
अर्धनारीश्वरं देवं निर्मलं मधुराकृतिम् शुद्धस्फटिकसंकाशं प्रसन्नं शीतलद्युतिम्
ardhanārīśvaraṃ devaṃ nirmalaṃ madhurākṛtim śuddhasphaṭikasaṃkāśaṃ prasannaṃ śītaladyutim
the god who is half woman and half lord, stainless, of sweet form, resembling pure crystal, serene, of cool radiance —
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.52
ध्यात्वा हि मानसे देवं स्वस्थचित्तो ऽथ मानवः शिवनामाष्टकेनैव भावपुष्पैस्समर्चयेत्
dhyātvā hi mānase devaṃ svasthacitto 'tha mānavaḥ śivanāmāṣṭakenaiva bhāvapuṣpaissamarcayet
for having meditated on the god in the mind, the man, with his thought steadied, should then worship (him) with the eight names of Śiva and with flowers of feeling.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.53
अभ्यर्चनान्ते तु पुनः प्राणानायम्य मानवः सम्यक्चित्तं समाधाय शार्वं नामाष्टकं जपेत्
abhyarcanānte tu punaḥ prāṇānāyamya mānavaḥ samyakcittaṃ samādhāya śārvaṃ nāmāṣṭakaṃ japet
But at the end of the worship the man should again restrain the breaths, and, having well concentrated his thought, should recite the eight names of Śarva.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.54
नाभौ चाष्टाहुतीर्हुत्वा पूर्णाहुत्या नमस्ततः अष्टपुष्पप्रदानेन कृत्वाभ्यर्चनमंतिमम्
nābhau cāṣṭāhutīrhutvā pūrṇāhutyā namastataḥ aṣṭapuṣpapradānena kṛtvābhyarcanamaṃtimam
And having offered eight oblations in the navel, then obeisance with the full oblation, and having made the final worship by the presentation of the eight flowers,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.55
निवेदयेत्स्वमात्मानं चुलुकोदकवर्त्मना एवं कृत्वा चिरादेव ज्ञानं पाशुपतं शुभम्
nivedayetsvamātmānaṃ culukodakavartmanā evaṃ kṛtvā cirādeva jñānaṃ pāśupataṃ śubham
he should offer up his own self by way of a palmful of water. Having done so, before long (he obtains) the auspicious Pāśupata knowledge,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 32.56
लभते तत्प्रतिष्ठां च वृत्तं चानुत्तमं तथा योगं च परमं लब्ध्वा मुच्यते नात्र संशयः
labhate tatpratiṣṭhāṃ ca vṛttaṃ cānuttamaṃ tathā yogaṃ ca paramaṃ labdhvā mucyate nātra saṃśayaḥ
and he obtains establishment in it, and likewise conduct that is unsurpassed; and having attained the highest yoga he is liberated — there is no doubt here.
AI translation rendered from the Sanskrit, not a published edition