Shiva Purana — Vayaviya Samhita, Purva Bhaga — Chapter 5
SiP 7.1 5.1
इति श्रीशिवमहापुराणे सप्तम्यां वायवीयसंहितायां पूर्वखण्डे वायुसमागमो नाम चतुर्थो ऽध्यायः ५०६अ छप्तेर् ५ सूत उवाच तत्र पूर्वं महाभागा नैमिषारण्यवासिनः प्रणिपत्य यथान्यायं पप्रच्छुः पवनं प्रभुम्
iti śrīśivamahāpurāṇe saptamyāṃ vāyavīyasaṃhitāyāṃ pūrvakhaṇḍe vāyusamāgamo nāma caturtho 'dhyāyaḥ 506a chapter 5 sūta uvāca tatra pūrvaṃ mahābhāgā naimiṣāraṇyavāsinaḥ praṇipatya yathānyāyaṃ papracchuḥ pavanaṃ prabhum
Thus, in the glorious Śiva Mahāpurāṇa, in the seventh (part), in the Vāyavīya Saṃhitā, in the first section, the fourth chapter, called "The Meeting with Vāyu." Chapter 5. The Sūta said: There, first, the greatly blessed dwellers of the Naimiṣa forest, bowing down as is proper, questioned Pavana, the lord.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.2
नैमिषीया ऊचुः भवान् कथमनुप्राप्तो ज्ञानमीश्वरगोचरम् कथं च शिवभावस्ते ब्रह्मणो ऽव्यक्तजन्मनः
naimiṣīyā ūcuḥ bhavān kathamanuprāpto jñānamīśvaragocaram kathaṃ ca śivabhāvaste brahmaṇo 'vyaktajanmanaḥ
The Naimiṣa dwellers said: How did you attain the knowledge whose object is the Lord? And how (came) your devotion to Śiva, you who are born of the unmanifest Brahmā?
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.3
वायुरुवाच एकोनविंशतिः कल्पो विज्ञेयः श्वेतलोहितः तस्मिन्कल्पे चतुर्वक्त्रस्स्रष्टुकामो ऽतपत्तपः
vāyuruvāca ekonaviṃśatiḥ kalpo vijñeyaḥ śvetalohitaḥ tasminkalpe caturvaktrassraṣṭukāmo 'tapattapaḥ
Vāyu said: The nineteenth kalpa is to be known as the Śvetalohita. In that kalpa the four-faced (Brahmā), desiring to create, performed austerity.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.4
तपसा तेन तीव्रेण तुष्टस्तस्य पिता स्वयम् दिव्यं कौमारमास्थाय रूपं रूपवतां वरः
tapasā tena tīvreṇa tuṣṭastasya pitā svayam divyaṃ kaumāramāsthāya rūpaṃ rūpavatāṃ varaḥ
Pleased by that intense austerity, his own father, the best of those possessing beauty, assuming a divine boyish form,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.5
श्वेतो नाम मुनिर्भूत्वा दिव्यां वाचमुदीरयन् दर्शनं प्रददौ तस्मै देवदेवो महेश्वरः
śveto nāma munirbhūtvā divyāṃ vācamudīrayan darśanaṃ pradadau tasmai devadevo maheśvaraḥ
becoming a sage named Śveta and uttering divine speech, the god of gods Maheśvara granted him a vision (of himself).
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.6
तं दृष्ट्वा पितरं ब्रह्मा ब्रह्मणो ऽधिपतिं पतिम् प्रणम्य परमज्ञानं गायत्र्या सह लब्धवान्
taṃ dṛṣṭvā pitaraṃ brahmā brahmaṇo 'dhipatiṃ patim praṇamya paramajñānaṃ gāyatryā saha labdhavān
Seeing him, the father, the lord and master of Brahman, Brahmā bowed and obtained the highest knowledge together with the Gāyatrī.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.7
ततस्स लब्धविज्ञानो विश्वकर्मा चतुर्मुखः असृजत्सर्वभूतानि स्थावराणि चराणि च
tatassa labdhavijñāno viśvakarmā caturmukhaḥ asṛjatsarvabhūtāni sthāvarāṇi carāṇi ca
Then he, the four-faced maker of all, having obtained that knowledge, created all beings, both immobile and moving.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.8
यतश्श्रुत्वामृतं लब्धं ब्रह्मणा परमेश्वरात् ततस्तद्वदनादेव मया लब्धं तपोबलात्
yataśśrutvāmṛtaṃ labdhaṃ brahmaṇā parameśvarāt tatastadvadanādeva mayā labdhaṃ tapobalāt
Since the nectar (of that teaching) was heard and obtained by Brahmā from the Supreme Lord, therefore it was obtained by me from his very mouth, by the power of austerity.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.9
मुनय ऊचुः किं तज्ज्ञानं त्वया लब्धं तथ्यात्तथ्यंतरं शुभम् यत्र कृत्वा परां निष्ठां पुरुषस्सुखमृच्छति
munaya ūcuḥ kiṃ tajjñānaṃ tvayā labdhaṃ tathyāttathyaṃtaraṃ śubham yatra kṛtvā parāṃ niṣṭhāṃ puruṣassukhamṛcchati
The sages said: What is that knowledge you obtained, which is auspicious and more true than the true, in which a man, having made (his) supreme ground, attains happiness?
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.10
वयुरुवाच पशुपाशपतिज्ञानं यल्लब्धं तु मया पुरा तत्र निष्ठा परा कार्या पुरुषेण सुखार्थिना
vayuruvāca paśupāśapatijñānaṃ yallabdhaṃ tu mayā purā tatra niṣṭhā parā kāryā puruṣeṇa sukhārthinā
Vāyu said: (It is) the knowledge of the bound soul, the bond, and the Lord, which was obtained by me long ago; in that a man desiring happiness should make his supreme fixed resolve.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.11
अज्ञानप्रभवं दुःखं ज्ञानेनैव निवर्तते ज्ञानं वस्तुपरिच्छेदो वस्तु च द्विविधं स्मृतम्
ajñānaprabhavaṃ duḥkhaṃ jñānenaiva nivartate jñānaṃ vastuparicchedo vastu ca dvividhaṃ smṛtam
Suffering arises from ignorance and is removed by knowledge alone; knowledge is the discrimination of what exists, and what exists is held to be of two kinds.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.12
अजडं च जडं चैव नियंतृ च तयोरपि पशुः पाशः पतिश्चेति कथ्यते तत्त्रयं क्रमात्
ajaḍaṃ ca jaḍaṃ caiva niyaṃtṛ ca tayorapi paśuḥ pāśaḥ patiśceti kathyate tattrayaṃ kramāt
The non-inert and the inert, and also that which governs those two: these three are called, in order, the bound soul, the bond, and the Lord.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.13
अक्षरं च क्षरं चैव क्षराक्षरपरं तथा तदेतत्त्रितयं भूम्ना कथ्यते तत्त्ववेदिभिः
akṣaraṃ ca kṣaraṃ caiva kṣarākṣaraparaṃ tathā tadetattritayaṃ bhūmnā kathyate tattvavedibhiḥ
The imperishable, the perishable, and that which is beyond the perishable and imperishable: these three are commonly spoken of by the knowers of reality.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.14
अक्षरं पशुरित्युक्तः क्षरं पाश उदाहृतः क्षराक्षरपरं यत्तत्पतिरित्यभिधीयते
akṣaraṃ paśurityuktaḥ kṣaraṃ pāśa udāhṛtaḥ kṣarākṣaraparaṃ yattatpatirityabhidhīyate
The imperishable is said to be the bound soul, the perishable is declared to be the bond, and that which is beyond the perishable and imperishable is called the Lord.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.15
मुनय ऊचुः किं तदक्षरमित्युक्तं किं च क्षरमुदाहृतम् तयोश्च परमं किं वा तदेतद् ब्रूहि मारुत
munaya ūcuḥ kiṃ tadakṣaramityuktaṃ kiṃ ca kṣaramudāhṛtam tayośca paramaṃ kiṃ vā tadetad brūhi māruta
The sages said: What is that which is called the imperishable, and what is declared to be the perishable, and what is that which is beyond those two? Tell us this, O Wind.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.16
वायुरुवाच प्रकृतिः क्षरमित्युक्तं पुरुषो ऽक्षर उच्यते ताविमौ प्रेरयत्यन्यस्स परा परमेश्वरः
vāyuruvāca prakṛtiḥ kṣaramityuktaṃ puruṣo 'kṣara ucyate tāvimau prerayatyanyassa parā parameśvaraḥ
Vāyu said: Nature (prakṛti) is called the perishable, the soul (puruṣa) is called the imperishable; another impels these two—he is supreme, the Supreme Lord.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.17
मुनय ऊचुः कैषा प्रकृतिरित्युक्ता क एष पुरुषो मतः अनयोः केन सम्बन्धः कोयं प्रेरक ईश्वरः
munaya ūcuḥ kaiṣā prakṛtirityuktā ka eṣa puruṣo mataḥ anayoḥ kena sambandhaḥ koyaṃ preraka īśvaraḥ
The sages said: Who is this that is called Nature, who is this that is held to be the soul? By what is there a connection between these two? Who is this impelling Lord?
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.18
वायुरुवाच माया प्रकृतिरुद्दिष्टा पुरुषो मायया वृतः संबन्धो मूलकर्मभ्यां शिवः प्रेरक ईश्वरः
vāyuruvāca māyā prakṛtiruddiṣṭā puruṣo māyayā vṛtaḥ saṃbandho mūlakarmabhyāṃ śivaḥ preraka īśvaraḥ
Vāyu said: Nature is indicated to be māyā; the soul is that which is enveloped by māyā; the connection is through the primal (impurity) and through action; Śiva is the impelling Lord.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.19
मुनय ऊचुः केयं माया समा ख्याता किंरूपो मायया वृतः मूलं कीदृक् कुतो वास्य किं शिवत्वं कुतश्शिवः
munaya ūcuḥ keyaṃ māyā samā khyātā kiṃrūpo māyayā vṛtaḥ mūlaṃ kīdṛk kuto vāsya kiṃ śivatvaṃ kutaśśivaḥ
The sages said: What is this māyā that has been described? What is the nature of the one enveloped by māyā? What is that root (impurity) like, or whence is it? What is Śiva-hood, and whence is Śiva (so called)?
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.20
वायुरुवाच माया माहेश्वरी शक्तिश्चिद्रूपो मायया वृतः ५०६ब् मलश्चिच्छादको नैजो विशुद्धिश्शिवता स्वतः
vāyuruvāca māyā māheśvarī śaktiścidrūpo māyayā vṛtaḥ 506b malaścicchādako naijo viśuddhiśśivatā svataḥ
Vāyu said: Māyā is the power of the Great Lord; the one enveloped by māyā is of the nature of consciousness; the impurity, which conceals consciousness, is innate (to it); purity, Śiva-hood, is (Śiva's) by his own nature.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 5.21
मुनय ऊचुः आवृणोति कथं माया व्यापिनं केन हेतुना किमर्थं चावृतिः पुंसः केन वा विनिवर्तते
munaya ūcuḥ āvṛṇoti kathaṃ māyā vyāpinaṃ kena hetunā kimarthaṃ cāvṛtiḥ puṃsaḥ kena vā vinivartate
The sages said: How does māyā envelop the all-pervading one, and for what reason? And for what purpose is the enveloping of the soul, and by what does it cease?
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.22
वायुरुवाच आवृतिर्व्यपिनो ऽपि स्याद्व्यापि यस्मात्कलाद्यपि हेतुः कर्मैव भोगार्थं निवर्तेत मलक्षयात्
vāyuruvāca āvṛtirvyapino 'pi syādvyāpi yasmātkalādyapi hetuḥ karmaiva bhogārthaṃ nivarteta malakṣayāt
Vāyu said: There can be an enveloping even of the pervading one, since kalā and the rest are also pervading; the cause is action alone, for the sake of experience; it would cease through the destruction of the impurity.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.23
मुनय ऊचुः कलादि कथ्यते किं तत्कर्म वा किमुदाहृतम् तत्किमादि किमन्तं वा किं फलं वा किमाश्रयम्
munaya ūcuḥ kalādi kathyate kiṃ tatkarma vā kimudāhṛtam tatkimādi kimantaṃ vā kiṃ phalaṃ vā kimāśrayam
The sages said: What is that which is called kalā and the rest, and what is declared to be action? What is its beginning, what its end, what its fruit, what its basis?
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.24
कस्य भोगेन किं भोग्यं किं वा तद्भोगसाधनम् मलक्षयस्य को हेतुः कीदृक् क्षीणमलः पुमान्
kasya bhogena kiṃ bhogyaṃ kiṃ vā tadbhogasādhanam malakṣayasya ko hetuḥ kīdṛk kṣīṇamalaḥ pumān
Through whose experiencing? What is to be experienced? And what is the means of that experiencing? What is the cause of the destruction of the impurity? What is the man like whose impurity is destroyed?
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.25
वायुरुवाच कला विद्या च रागश्च कालो नियतिरेव च कलादयस्समाख्याता यो भोक्ता पुरुषो भवेत्
vāyuruvāca kalā vidyā ca rāgaśca kālo niyatireva ca kalādayassamākhyātā yo bhoktā puruṣo bhavet
Vāyu said: Kalā, knowledge, desire, time, and necessity—these are declared to be kalā and the rest; the experiencer would be the soul.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.26
पुण्यपापात्मकं कर्म सुखदुःखफलं तु यत् अनादिमलभोगान्तमज्ञानात्मसमाश्रयम्
puṇyapāpātmakaṃ karma sukhaduḥkhaphalaṃ tu yat anādimalabhogāntamajñānātmasamāśrayam
Action, which consists of merit and demerit and whose fruit is pleasure and pain, is beginningless, ends with the experiencing of the impurity, and has as its support the self (that is) ignorance.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 5.27
भोगः कर्मविनाशाय भोगमव्यक्तमुच्यते बाह्यांतःकरणद्वारं शरीरं भोगसाधनम्
bhogaḥ karmavināśāya bhogamavyaktamucyate bāhyāṃtaḥkaraṇadvāraṃ śarīraṃ bhogasādhanam
Experience serves for the destruction of action; the unmanifest is said to be (the object of) experience; the body, whose doors are the outer and inner organs, is the instrument of experience.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 5.28
भावातिशयलब्धेन प्रसादेन मलक्षयः क्षीणे चात्ममले तस्मिन् पुमाञ्च्छिवसमो भवेत्
bhāvātiśayalabdhena prasādena malakṣayaḥ kṣīṇe cātmamale tasmin pumāñcchivasamo bhavet
By the grace obtained through an excess of (devotional) feeling comes the destruction of impurity; and when that impurity of the self is destroyed, the person becomes equal to Śiva.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.29
मुनय ऊचुः कलादिपञ्चतत्त्वानां किं कर्म पृथगुच्यते भोक्तेति पुरुषश्चेति येनात्मा व्यपदिश्यते
munaya ūcuḥ kalādipañcatattvānāṃ kiṃ karma pṛthagucyate bhokteti puruṣaśceti yenātmā vyapadiśyate
The sages said: What activity is declared separately for the five principles beginning with kalā? And by what is the self designated as 'experiencer' and as 'puruṣa'?
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.30
किमात्मकं तदव्यक्तं केनाकारेण भुज्यते किं तस्य शरणं भुक्तौ शरीरं च किमुच्यते
kimātmakaṃ tadavyaktaṃ kenākāreṇa bhujyate kiṃ tasya śaraṇaṃ bhuktau śarīraṃ ca kimucyate
Of what nature is that unmanifest? In what form is it experienced? What is its support in the act of experiencing, and what is called the body?
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.31
वायुरुवाच दिक्क्रियाव्यंजका विद्या कालो रागः प्रवर्तकः कालो ऽवच्छेदकस्तत्र नियतिस्तु नियामिका
vāyuruvāca dikkriyāvyaṃjakā vidyā kālo rāgaḥ pravartakaḥ kālo 'vacchedakastatra niyatistu niyāmikā
Vāyu said: Vidyā is what makes direction and action manifest; rāga is the instigator; kāla there is the delimiter, and niyati is the regulator.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 5.32
अव्यक्तं कारणं यत्तत्त्रिगुणं प्रभवाप्ययम् प्रधानं प्रकृतिश्चेति यदाहुस्तत्त्वचिंतकाः
avyaktaṃ kāraṇaṃ yattattriguṇaṃ prabhavāpyayam pradhānaṃ prakṛtiśceti yadāhustattvaciṃtakāḥ
That unmanifest which is the cause, which has the three guṇas and (undergoes) origination and dissolution, which the reflectors on principles call pradhāna and prakṛti —
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.33
कलातस्तदभिव्यक्तमनभिव्यक्तलक्षणम् सुखदुःखविमोहात्मा भुज्यते गुणवांस्त्रिधा
kalātastadabhivyaktamanabhivyaktalakṣaṇam sukhaduḥkhavimohātmā bhujyate guṇavāṃstridhā
— that, made manifest by kalā, (though) having the character of the unmanifested, is experienced as threefold, possessed of the guṇas, in the form of pleasure, pain, and delusion.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 5.34
सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः प्रकृतौ सूक्ष्मरूपेण तिले तैलमिव स्थिताः
sattvaṃ rajastama iti guṇāḥ prakṛtisaṃbhavāḥ prakṛtau sūkṣmarūpeṇa tile tailamiva sthitāḥ
Sattva, rajas, and tamas — these guṇas arise from prakṛti; they abide in prakṛti in subtle form, like oil in a sesame seed.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.35
सुखं च सुखहेतुश्च समासात्सात्त्विकं स्मृतम् राजसं तद्विपर्यासात्स्तंभमोहौ तु तामसौ
sukhaṃ ca sukhahetuśca samāsātsāttvikaṃ smṛtam rājasaṃ tadviparyāsātstaṃbhamohau tu tāmasau
Pleasure and the cause of pleasure are, in brief, held to be sāttvika; the reverse of that is rājasa; but rigidity and delusion are tāmasa.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.36
सात्त्विक्यूर्ध्वगतिः प्रोक्ता तामसी स्यादधोगतिः मध्यमा तु गतिर्या सा राजसी परिपठ्यते
sāttvikyūrdhvagatiḥ proktā tāmasī syādadhogatiḥ madhyamā tu gatiryā sā rājasī paripaṭhyate
The sāttvika (course) is said to be an upward course; the tāmasa would be a downward course; and that course which is middling is recited as rājasa.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.37
तन्मात्रापञ्चकं चैव भूतपञ्चकमेव च ज्ञानेंद्रियाणि पञ्चैक्यं पञ्च कर्मेन्द्रियाणि च
tanmātrāpañcakaṃ caiva bhūtapañcakameva ca jñāneṃdriyāṇi pañcaikyaṃ pañca karmendriyāṇi ca
The set of five tanmātras, and the set of five elements, the five organs of knowledge together, and the five organs of action,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 5.38
प्रधानबुद्ध्यहंकारमनांसि च चतुष्टयम् समासादेवमव्यक्तं सविकारमुदाहृतम्
pradhānabuddhyahaṃkāramanāṃsi ca catuṣṭayam samāsādevamavyaktaṃ savikāramudāhṛtam
and the tetrad of pradhāna, buddhi, ahaṃkāra and manas — thus, in brief, the unmanifest along with its modifications has been set forth.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.39
तत्कारणदशापन्नमव्यक्तमिति कथ्यते व्यक्तं कार्यदशापन्नं शरीरादिघटादिवत्
tatkāraṇadaśāpannamavyaktamiti kathyate vyaktaṃ kāryadaśāpannaṃ śarīrādighaṭādivat
When it has reached the state of cause it is called 'unmanifest'; when it has reached the state of effect it is 'manifest', as body and the rest, (or) as pot and the rest.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.40
५०७अ यथा घटादिकं कार्यं मृदादेर्नातिभिद्यते शरीरादि तथा व्यक्तमव्यक्तान्नातिभिद्यते
507a yathā ghaṭādikaṃ kāryaṃ mṛdādernātibhidyate śarīrādi tathā vyaktamavyaktānnātibhidyate
Just as an effect such as a pot is not greatly different from clay and the like, so the manifest, such as the body, is not greatly different from the unmanifest.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.41
तस्मादव्यक्तमेवैक्यकारणं करणानि च शरीरं च तदाधारं तद्भोग्यं चापि नेतरत्
tasmādavyaktamevaikyakāraṇaṃ karaṇāni ca śarīraṃ ca tadādhāraṃ tadbhogyaṃ cāpi netarat
Therefore the unmanifest alone is the single cause, and (so are) the instruments and the body that rests on it, and also what is to be experienced by it — nothing else.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 5.42
मुनय ऊचुः बुद्धीन्द्रियशरीरेभ्यो व्यतिरेकस्य कस्यचित् आत्मशब्दाभिधेयस्य वस्तुतो ऽपि कुतः स्थितिः
munaya ūcuḥ buddhīndriyaśarīrebhyo vyatirekasya kasyacit ātmaśabdābhidheyasya vastuto 'pi kutaḥ sthitiḥ
The sages said: Whence, even in fact, is there any existence of something distinct from intellect, senses, and body, to be denoted by the word 'self'?
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.43
वायुरुवाच बुद्धीन्द्रियशरीरेभ्यो व्यतिरेको विभोर्ध्रुवम् अस्त्येव कश्चिदात्मेति हेतुस्तत्र सुदुर्गमः
vāyuruvāca buddhīndriyaśarīrebhyo vyatireko vibhordhruvam astyeva kaścidātmeti hetustatra sudurgamaḥ
Vāyu said: The distinctness of the pervading (self) from intellect, senses, and body is certain; there surely is something, namely the self — (though) the reason for that is very hard to come at.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.44
बुद्धीन्द्रियशरीराणां नात्मता सद्भिरिष्यते स्मृतेरनियतज्ञानादयावद्देहवेदनात्
buddhīndriyaśarīrāṇāṃ nātmatā sadbhiriṣyate smṛteraniyatajñānādayāvaddehavedanāt
Selfhood is not accepted by the wise for intellect, senses, and body, because of memory, because knowledge is not fixed (to them), and because sensation does not extend to the whole body.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 5.45
अतः स्मर्तानुभूतानामशेषज्ञेयगोचरः अन्तर्यामीति वेदेषु वेदांतेषु च गीयते
ataḥ smartānubhūtānāmaśeṣajñeyagocaraḥ antaryāmīti vedeṣu vedāṃteṣu ca gīyate
Hence he who remembers what has been experienced, whose range is the whole of the knowable without remainder, is sung of in the Vedas and the Vedāntas as the inner controller.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 5.46
सर्वं तत्र स सर्वत्र व्याप्य तिष्ठति शाश्वतः तथापि क्वापि केनापि व्यक्तमेष न दृश्यते
sarvaṃ tatra sa sarvatra vyāpya tiṣṭhati śāśvataḥ tathāpi kvāpi kenāpi vyaktameṣa na dṛśyate
Everything is in him; he, eternal, stands pervading all things; and yet nowhere, by no one, is he seen manifestly.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.47
नैवायं चक्षुषा ग्राह्यो नापरैरिन्द्रियैरपि मनसैव प्रदीप्तेन महानात्मावसीयते १
naivāyaṃ cakṣuṣā grāhyo nāparairindriyairapi manasaiva pradīptena mahānātmāvasīyate 1
He is not to be grasped by the eye, nor by the other senses either; by the kindled mind alone is the great Self ascertained.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.48
न च स्त्री न पुमानेष नैव चापि नपुंसकः नैवोर्ध्वं नापि तिर्यक् नाधस्तान्न कुतश्चन
na ca strī na pumāneṣa naiva cāpi napuṃsakaḥ naivordhvaṃ nāpi tiryak nādhastānna kutaścana
He is neither woman nor man, nor is he neuter; he is not above, nor athwart, nor below, nor anywhere.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.49
अशरीरं शरीरेषु चलेषु स्थाणुमव्ययम् सदा पश्यति तं धीरो नरः प्रत्यवमर्शनात्
aśarīraṃ śarīreṣu caleṣu sthāṇumavyayam sadā paśyati taṃ dhīro naraḥ pratyavamarśanāt
Bodiless amid bodies, unchanging amid moving things, imperishable — the steadfast man always sees him, through inward reflection.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.50
किमत्र बहुनोक्तेन पुरुषो देहतः पृथक् अपृथग्ये तु पश्यंति ह्यसम्यक्तेषु दर्शनम्
kimatra bahunoktena puruṣo dehataḥ pṛthak apṛthagye tu paśyaṃti hyasamyakteṣu darśanam
What need of much speech here? The Person is separate from the body; but those who see (him as) not separate — their seeing is not right.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.51
यच्छरीरमिदं प्रोक्तं पुरुषस्य ततः परम् अशुद्धमवशं दुःखमध्रुवं न च विद्यते
yaccharīramidaṃ proktaṃ puruṣasya tataḥ param aśuddhamavaśaṃ duḥkhamadhruvaṃ na ca vidyate
This body which has been described (is) other than the Person: impure, without control (of itself), painful, unstable, and it does not (truly) exist.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 5.52
विपदां वीजभूतेन पुरुषस्तेन संयुतः सुखी दुःखी च मूढश्च भवति स्वेन कर्मणा
vipadāṃ vījabhūtena puruṣastena saṃyutaḥ sukhī duḥkhī ca mūḍhaśca bhavati svena karmaṇā
Joined with that (body), which is the seed of misfortunes, the Person becomes happy, unhappy, and deluded, by his own action.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.53
अद्भिराप्लवितं क्षेत्रं जनयत्यंकुरं यथा आज्ञानात्प्लावितं कर्म देहं जनयते तथा
adbhirāplavitaṃ kṣetraṃ janayatyaṃkuraṃ yathā ājñānātplāvitaṃ karma dehaṃ janayate tathā
As a field flooded with water brings forth a sprout, so action flooded by ignorance brings forth a body.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.54
अत्यंतमसुखावासास्स्मृताश्चैकांतमृत्यवः अनागता अतीताश्च तनवो ऽस्य सहस्रशः
atyaṃtamasukhāvāsāssmṛtāścaikāṃtamṛtyavaḥ anāgatā atītāśca tanavo 'sya sahasraśaḥ
His bodies, past and yet to come, are said to be thousandfold — utterly wretched dwellings, and each ending in death.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.55
आगत्यागत्य शीर्णेषु शरीरेषु शरीरिणः अत्यंतवसतिः क्वापि न केनापि च लभ्यते
āgatyāgatya śīrṇeṣu śarīreṣu śarīriṇaḥ atyaṃtavasatiḥ kvāpi na kenāpi ca labhyate
As the bodies of the embodied one, coming again and again, wear away, permanent residence is nowhere and by no one obtained.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.56
छादितश्च वियुक्तश्च शरीरैरेषु लक्ष्यते चंद्रबिंबवदाकाशे तरलैरभ्रसंचयैः
chāditaśca viyuktaśca śarīraireṣu lakṣyate caṃdrabiṃbavadākāśe taralairabhrasaṃcayaiḥ
He is perceived among these (beings) as both covered and released by bodies, like the disc of the moon in the sky by drifting masses of cloud.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.57
अनेकदेहभेदेन भिन्ना वृत्तिरिहात्मनः अष्टापदपरिक्षेपे ह्यक्षमुद्रेव लक्ष्यते
anekadehabhedena bhinnā vṛttirihātmanaḥ aṣṭāpadaparikṣepe hyakṣamudreva lakṣyate
Here the activity of the Self, divided by the many divisions of bodies, appears like the mark of a die on a chequered board.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 5.58
नैवास्य भविता कश्चिन्नासौ भवति कस्यचित् पथि संगम एवायं दारैः पुत्रैश्च बंधुभिः
naivāsya bhavitā kaścinnāsau bhavati kasyacit pathi saṃgama evāyaṃ dāraiḥ putraiśca baṃdhubhiḥ
No one at all will be his, nor is he anyone's; this meeting with wives, sons and kinsmen is (only) a meeting on the road.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.59
यथा काष्ठं च काष्ठं च समेयातां महोदधौ समेत्य च व्यपेयातां तद्वद्भूतसमागमः
yathā kāṣṭhaṃ ca kāṣṭhaṃ ca sameyātāṃ mahodadhau sametya ca vyapeyātāṃ tadvadbhūtasamāgamaḥ
As one log and another log might come together in the great ocean, and having come together might part, so is the meeting of beings.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.60
स पश्यति शरीरं तच्छरीरं तन्न पश्यति तौ पश्यति परः कश्चित्तावुभौ तं न पश्यतः
sa paśyati śarīraṃ taccharīraṃ tanna paśyati tau paśyati paraḥ kaścittāvubhau taṃ na paśyataḥ
He sees that body, but that body does not see him; some other sees them both, and those two do not see him.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.61
१ निश्चीयते ५०७ब् ब्रह्माद्याः स्थावरांतश्च पशवः परिकीर्तिताः पशूनामेव सर्वेषां प्रोक्तमेतन्निदर्शनम्
1 niścīyate 507b brahmādyāḥ sthāvarāṃtaśca paśavaḥ parikīrtitāḥ paśūnāmeva sarveṣāṃ proktametannidarśanam
...is determined. Beginning with Brahmā and ending with immobile things, (all) are declared to be beasts (paśu); this teaching has been stated with reference to all beasts alike.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.62
स एष बध्यते पाशैः सुखदुःखाशनः पशुः लीलासाधनभूतो य ईश्वरस्येति सूरयः
sa eṣa badhyate pāśaiḥ sukhaduḥkhāśanaḥ paśuḥ līlāsādhanabhūto ya īśvarasyeti sūrayaḥ
This very one is bound by the bonds — the beast that feeds on pleasure and pain, who, the wise say, serves as the instrument of the Lord's play.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.63
अज्ञो जंतुरनीशो ऽयमात्मनस्सुखदुःखयोः ईश्वरप्रेरितो गच्छेत्स्वर्गं वा श्वभ्रमेव वा
ajño jaṃturanīśo 'yamātmanassukhaduḥkhayoḥ īśvaraprerito gacchetsvargaṃ vā śvabhrameva vā
This creature is ignorant and has no power over its own pleasure and pain; impelled by the Lord, it may go either to heaven or to the pit.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 5.64
सूत उवाच इत्याकर्ण्यानिलवचो मुनयः प्रीतमानसाः प्रोचुः प्रणम्य तं वायुं शैवागमविचक्षणम्
sūta uvāca ityākarṇyānilavaco munayaḥ prītamānasāḥ procuḥ praṇamya taṃ vāyuṃ śaivāgamavicakṣaṇam
Sūta said: Having heard these words of the Wind, the sages, their minds delighted, bowed to that Vāyu, skilled in the Śaiva scriptures, and said:
AI translation rendered from the Sanskrit, not a published edition