Shiva Purana — Vayaviya Samhita, Uttara Bhaga — Chapter 12
SiP 7.2 12.1
ॐ इति श्रीशिवमहापुराणे सप्तम्यां वायवीयसंहितायामुत्तरखंडे शिवज्ञानवर्णनं नामैकादशो ऽध्यायः छप्तेर् १२ श्रीकृष्ण उवाच महर्षिवर सर्वज्ञ सर्वज्ञानमहोदधे पञ्चाक्षरस्य माहात्म्यं श्रोतुमिच्छामि तत्त्वतः
oṃ iti śrīśivamahāpurāṇe saptamyāṃ vāyavīyasaṃhitāyāmuttarakhaṃḍe śivajñānavarṇanaṃ nāmaikādaśo 'dhyāyaḥ chapter 12 śrīkṛṣṇa uvāca maharṣivara sarvajña sarvajñānamahodadhe pañcākṣarasya māhātmyaṃ śrotumicchāmi tattvataḥ
Oṃ. Thus in the glorious great Śiva Purāṇa, in the seventh (part), in the Vāyavīya Saṃhitā, in the latter section, the eleventh chapter, called 'The Description of the Knowledge of Śiva'. Chapter 12. Śrī Kṛṣṇa said: O best of great sages, all-knowing one, O great ocean of all knowledge, I wish to hear, as it truly is, the greatness of the five-syllabled (mantra).
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.2
उपमन्युरुवाच पञ्चाक्षरस्य माहात्म्यं वर्षकोटिशतैरपि अशक्यं विस्तराद्वक्तुं तस्मात्संक्षेपतः शृणु
upamanyuruvāca pañcākṣarasya māhātmyaṃ varṣakoṭiśatairapi aśakyaṃ vistarādvaktuṃ tasmātsaṃkṣepataḥ śṛṇu
Upamanyu said: The greatness of the five-syllabled (mantra) cannot be told in full even in a hundred crores of years; therefore hear it in brief.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.3
वेदे शिवागमे चायमुभयत्र षडक्षरेः सर्वेषां शिवभक्तानामशेषार्थसाधकः
vede śivāgame cāyamubhayatra ṣaḍakṣareḥ sarveṣāṃ śivabhaktānāmaśeṣārthasādhakaḥ
In the Veda and in the Śiva Āgama, in both, this (mantra) of six syllables accomplishes every object without exception for all devotees of Śiva.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.4
तदल्पाक्षरमर्थाढ्यं वेदसारं विमुक्तिदम् आज्ञासिद्धमसंदिग्धं वाक्यमेतच्छिवात्मकम्
tadalpākṣaramarthāḍhyaṃ vedasāraṃ vimuktidam ājñāsiddhamasaṃdigdhaṃ vākyametacchivātmakam
That (mantra), of few syllables and rich in meaning, is the essence of the Veda and the giver of liberation; established by (the Lord's) command, free of doubt, this utterance has Śiva as its very self.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.5
नानासिद्धियुतं दिव्यं लोकचित्तानुरंजकम् सुनिश्चितार्थं गंभीरं वाक्यं तत्पारमेश्वरम्
nānāsiddhiyutaṃ divyaṃ lokacittānuraṃjakam suniścitārthaṃ gaṃbhīraṃ vākyaṃ tatpārameśvaram
Endowed with manifold attainments, divine, delighting the minds of people, its meaning well established, profound — that utterance belongs to the Supreme Lord.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.6
मन्त्रं सुखमुकोच्चार्यमशेषार्थप्रसिद्धये प्राहोन्नमः शिवायेति सर्वज्ञस्सर्वदेहिनाम्
mantraṃ sukhamukoccāryamaśeṣārthaprasiddhaye prāhonnamaḥ śivāyeti sarvajñassarvadehinām
The all-knowing one, for the accomplishment of every purpose, uttered to all embodied beings the mantra that is easy to pronounce: "oṃ namaḥ śivāya."
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.7
तद्बीजं सर्वविद्यानां मंत्रमाद्यं षडक्षरम् अतिसूक्ष्मं महार्थं च ज्ञेयं तद्वटबीजवत्
tadbījaṃ sarvavidyānāṃ maṃtramādyaṃ ṣaḍakṣaram atisūkṣmaṃ mahārthaṃ ca jñeyaṃ tadvaṭabījavat
That is the seed of all knowledges, the primal mantra of six syllables; it is to be known as extremely subtle yet of great import, like the seed of the banyan.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.8
देवो गुणत्रयातीतः सर्वज्ञः सर्वकृत्प्रभुः ओमित्येकाक्षरे मन्त्रे स्थितः सर्वगतः शिवः
devo guṇatrayātītaḥ sarvajñaḥ sarvakṛtprabhuḥ omityekākṣare mantre sthitaḥ sarvagataḥ śivaḥ
The God who is beyond the three qualities, all-knowing, the Lord who makes everything — Śiva, who goes everywhere, abides in the one-syllable mantra "oṃ."
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.9
इशानाद्यानि सूक्ष्माणि ब्रह्माण्येकाक्षराणि तु मंत्रे नमश्शिवायेति संस्थितानि यथाक्रमम् मंत्रे षडक्षरे सूक्ष्मे पञ्चब्रह्मतनुः शिवः
iśānādyāni sūkṣmāṇi brahmāṇyekākṣarāṇi tu maṃtre namaśśivāyeti saṃsthitāni yathākramam maṃtre ṣaḍakṣare sūkṣme pañcabrahmatanuḥ śivaḥ
And the subtle brahmans beginning with Īśāna, each of one syllable, are established in due order in the mantra "namaḥ śivāya"; in the subtle six-syllable mantra Śiva has the five brahmans as his body.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.10
वाच्यवाचकभावेन स्थितः साक्षात्स्वभावतः वाच्यश्शिवोप्रमेयत्वान्मंत्रस्तद्वाचकस्स्मृतः
vācyavācakabhāvena sthitaḥ sākṣātsvabhāvataḥ vācyaśśivoprameyatvānmaṃtrastadvācakassmṛtaḥ
He abides directly, by his own nature, in the relation of the signified and the signifier: Śiva is the signified, since he is beyond measure, and the mantra is held to be his signifier.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.11
वाच्यवाचकभावो ऽयमनादिसंस्थितस्तयोः यथा ऽनादिप्रवृत्तोयं घोरसंसारसागरः
vācyavācakabhāvo 'yamanādisaṃsthitastayoḥ yathā 'nādipravṛttoyaṃ ghorasaṃsārasāgaraḥ
This relation of signified and signifier between those two is established as beginningless, just as this dreadful ocean of transmigration has been in motion from no beginning.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.12
शिवो ऽपि हि तथानादिसंसारान्मोचकः स्थितः व्याधीनां भेषजं यद्वत्प्रतिपक्षः स्वभावतः
śivo 'pi hi tathānādisaṃsārānmocakaḥ sthitaḥ vyādhīnāṃ bheṣajaṃ yadvatpratipakṣaḥ svabhāvataḥ
So too Śiva abides as the one who frees (beings) from beginningless transmigration — just as medicine is by its very nature the opponent of diseases.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.13
तद्वत्संसारदोषाणां प्रतिपक्षः शिवस्स्मृतः असत्यस्मिन् जगन्नाथे तमोभूतमिदं भवेत्
tadvatsaṃsāradoṣāṇāṃ pratipakṣaḥ śivassmṛtaḥ asatyasmin jagannāthe tamobhūtamidaṃ bhavet
In the same way Śiva is held to be the opponent of the faults of transmigration; were this Lord of the world not to exist, all this would become (mere) darkness.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.14
अचेतनत्वात्प्रकृतेरज्ञत्वात्पुरषस्य च प्रधानपरमाण्वादि यावत्किंचिदचेतनम्
acetanatvātprakṛterajñatvātpuraṣasya ca pradhānaparamāṇvādi yāvatkiṃcidacetanam
Because primal matter is unconscious and the puruṣa is without knowledge, and (because) pradhāna, atoms and the rest — whatever is unconscious —
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.15
न तत्कर्तृ स्वयं दृष्टं बुद्धिमत्कारणं विना धर्माधर्मोपदेशश्च बंधमोक्षौ विचारणात्
na tatkartṛ svayaṃ dṛṣṭaṃ buddhimatkāraṇaṃ vinā dharmādharmopadeśaśca baṃdhamokṣau vicāraṇāt
— that is not seen to be an agent by itself, without an intelligent cause; and the teaching of dharma and non-dharma, and bondage and release, (follow) from reasoning.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 12.16
न सर्वज्ञं विना पुंसामादिसर्गः प्रसिद्ध्यति वैद्यं विना निरानंदाः क्लिश्यंते रोगिणो यथा
na sarvajñaṃ vinā puṃsāmādisargaḥ prasiddhyati vaidyaṃ vinā nirānaṃdāḥ kliśyaṃte rogiṇo yathā
Without an all-knowing one the first creation of beings is not established — just as, without a physician, the sick suffer, deprived of joy.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.17
५५७ब् तस्मादनादिः सर्वज्ञः परिपूर्णस्सदाशिवः अस्ति नाथः परित्राता पुंसां संसारसागरात्
557b tasmādanādiḥ sarvajñaḥ paripūrṇassadāśivaḥ asti nāthaḥ paritrātā puṃsāṃ saṃsārasāgarāt
Therefore there exists a beginningless, all-knowing, wholly complete Sadāśiva, the Lord who wholly rescues beings from the ocean of transmigration.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.18
आदिमध्यांतनिर्मुक्तस्स्वभावविमलः प्रभुः सर्वज्ञः परिपूर्णश्च शिवो ज्ञेयश्शिवागमे
ādimadhyāṃtanirmuktassvabhāvavimalaḥ prabhuḥ sarvajñaḥ paripūrṇaśca śivo jñeyaśśivāgame
Free of beginning, middle and end, spotless by his own nature, the Lord, all-knowing and wholly complete — such is Śiva to be known in the Śaiva scripture.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.19
तस्याभिधानमन्त्रो ऽयमभिधेयश्च स स्मृतः अभिधानाभिधेयत्वान्मंत्रस्सिद्धः परश्शिवः
tasyābhidhānamantro 'yamabhidheyaśca sa smṛtaḥ abhidhānābhidheyatvānmaṃtrassiddhaḥ paraśśivaḥ
This mantra is his designation, and he is held to be the thing designated; because of this relation of designation and designated, the mantra is established as the supreme Śiva.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.20
एतावत्तु शिवज्ञानमेतावत्परमं पदम् यद्ॐनमश्शिवायेति शिववाक्यं षडक्षरम्
etāvattu śivajñānametāvatparamaṃ padam yadoṃnamaśśivāyeti śivavākyaṃ ṣaḍakṣaram
Just this much is the knowledge of Śiva, just this much is the highest state: namely, "oṃ namaḥ śivāya," the six-syllable utterance of Śiva.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.21
विधिवाक्यमिदं शैवं नार्थवादं शिवात्मकम् यस्सर्वज्ञस्सुसंपूर्णः स्वभावविमलः शिवः
vidhivākyamidaṃ śaivaṃ nārthavādaṃ śivātmakam yassarvajñassusaṃpūrṇaḥ svabhāvavimalaḥ śivaḥ
This Śaiva utterance is an injunction, not (mere) laudatory speech; it has Śiva as its essence. He who is Śiva, all-knowing, wholly complete, spotless by nature —
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.22
लोकानुग्रहकर्ता च स मृषार्थं कथं वदेत् यद्यथावस्थितं वस्तु गुणदोषैः स्वभावतः
lokānugrahakartā ca sa mṛṣārthaṃ kathaṃ vadet yadyathāvasthitaṃ vastu guṇadoṣaiḥ svabhāvataḥ
— and a doer of grace to the world: how should he state a false thing? Whatever object stands as it is, with its virtues and faults, by its own nature,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.23
यावत्फलं च तत्पूर्णं सर्वज्ञस्तु यथा वदेत् रागाज्ञानादिभिर्दोषैर्ग्रस्तत्वादनृतं वदेत्
yāvatphalaṃ ca tatpūrṇaṃ sarvajñastu yathā vadet rāgājñānādibhirdoṣairgrastatvādanṛtaṃ vadet
and whatever its fruit — that, in full, the all-knowing one would state as it is. It is through being seized by faults such as passion and ignorance that one speaks untruth.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.24
ते चेश्वरे न विद्येते ब्रूयात्स कथमन्यथा अज्ञाताशेषदोषेण सर्वज्ञेय शिवेन यत् प्रणीतममलं वाक्यं तत्प्रमाणं न संशयः
te ceśvare na vidyete brūyātsa kathamanyathā ajñātāśeṣadoṣeṇa sarvajñeya śivena yat praṇītamamalaṃ vākyaṃ tatpramāṇaṃ na saṃśayaḥ
And those two do not exist in the Lord; how could he speak otherwise? The spotless utterance composed by Śiva, to whom no single fault is unknown, is authoritative — there is no doubt.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 12.25
तस्मादीश्वरवाक्यानि श्रद्धेयानि विपश्चिता यथार्थपुण्यपापेषु तदश्रद्धो व्रजत्यधः
tasmādīśvaravākyāni śraddheyāni vipaścitā yathārthapuṇyapāpeṣu tadaśraddho vrajatyadhaḥ
Therefore the words of the Lord concerning merit and demerit as they truly are should be trusted by the discerning man; one who has no faith in them goes downward.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.26
स्वर्गापवर्गसिद्ध्यर्थं भाषितं यत्सुशोभनम् वाक्यं मुनिवरैः शांतैस्तद्विज्ञेयं सुभाषितम्
svargāpavargasiddhyarthaṃ bhāṣitaṃ yatsuśobhanam vākyaṃ munivaraiḥ śāṃtaistadvijñeyaṃ subhāṣitam
Whatever excellent speech has been uttered by the best of sages, the tranquil ones, for the sake of attaining heaven and liberation—that is to be known as well-spoken.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.27
रागद्वेषानृतक्रोधकामतृष्णानुसारि यत् वाक्यं निरयहेतुत्वात्तद्दुर्भाषितमुच्यते
rāgadveṣānṛtakrodhakāmatṛṣṇānusāri yat vākyaṃ nirayahetutvāttaddurbhāṣitamucyate
That speech which follows passion, hatred, falsehood, anger, desire and thirst is called ill-spoken, since it is a cause of hell.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.28
संस्कृतेनापि किं तेन मृदुना ललितेन वा अविद्यारागवाक्येन संसारक्लेशहेतुना
saṃskṛtenāpi kiṃ tena mṛdunā lalitena vā avidyārāgavākyena saṃsārakleśahetunā
What use is that speech, though polished, soft or charming, if it is a speech of ignorance and passion, a cause of the affliction of transmigration?
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.29
यच्छ्रुत्वा जायते श्रेयो रागादीनां च संशयः विरूपमपि तद्वाक्यं विज्ञेयमिति शोभनम्
yacchrutvā jāyate śreyo rāgādīnāṃ ca saṃśayaḥ virūpamapi tadvākyaṃ vijñeyamiti śobhanam
That speech, hearing which the higher good arises and doubt about passion and the rest (arises), even if it is ill-formed, is to be known as excellent.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.30
बहुत्वेपि हि मंत्राणां सर्वज्ञेन शिवेन यः प्रणीतो विमलो मन्त्रो न तेन सदृशः क्वचित्
bahutvepi hi maṃtrāṇāṃ sarvajñena śivena yaḥ praṇīto vimalo mantro na tena sadṛśaḥ kvacit
For though mantras are many, the pure mantra which was set forth by the omniscient Śiva—there is nowhere any equal to it.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.31
सांगानि वेदशास्त्राणि संस्थितानि षडक्षरे न तेन सदृशस्तस्मान्मन्त्रो ऽप्यस्त्यपरः क्वचित्
sāṃgāni vedaśāstrāṇi saṃsthitāni ṣaḍakṣare na tena sadṛśastasmānmantro 'pyastyaparaḥ kvacit
The Vedas and the scriptures with their ancillaries stand established in the six-syllabled (mantra); therefore there is nowhere any other mantra equal to it.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.32
सप्तकोटिमहामन्त्रैरुपमन्त्रैरनेकधा मन्त्रः षडक्षरो भिन्नस्सूत्रं वृत्यात्मना यथा
saptakoṭimahāmantrairupamantrairanekadhā mantraḥ ṣaḍakṣaro bhinnassūtraṃ vṛtyātmanā yathā
The six-syllabled mantra is divided in many ways into seven crores of great mantras and secondary mantras, as an aphorism is (expanded) in the form of a commentary.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.33
शिवज्ञानानि यावंति विद्यास्थानापि यानि च षडक्षरस्य सूत्रस्य तानि भाष्यं समासतः
śivajñānāni yāvaṃti vidyāsthānāpi yāni ca ṣaḍakṣarasya sūtrasya tāni bhāṣyaṃ samāsataḥ
However many the knowledges of Śiva are, and whatever the branches of learning, they are, in brief, the commentary on the aphorism that is the six-syllabled (mantra).
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.34
किं तस्य बहुभिर्मंत्रैश्शास्त्रैर्वा बहुविस्तरैः यस्योन्नमः शिवायेति मन्त्रो ऽयं हृदि संस्थितः
kiṃ tasya bahubhirmaṃtraiśśāstrairvā bahuvistaraiḥ yasyonnamaḥ śivāyeti mantro 'yaṃ hṛdi saṃsthitaḥ
What (need) has he of many mantras or of scriptures of great extent, in whose heart this mantra "oṃ namaḥ śivāya" is established?
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.35
तेनाधीतं श्रुतं तेन कृतं सर्वमनुष्ठितम् येनोन्नमश्शिवायेति मंत्राभ्यासः स्थिरीकृतः
tenādhītaṃ śrutaṃ tena kṛtaṃ sarvamanuṣṭhitam yenonnamaśśivāyeti maṃtrābhyāsaḥ sthirīkṛtaḥ
By him it has been studied, by him it has been heard, by him everything has been done and performed, by whom the repeated practice of "oṃ namaḥ śivāya" has been made firm.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.36
नमस्कारादिसंयुक्तं शिवायेत्यक्षरत्रयम् जिह्वाग्रे वर्तते यस्य सफलं तस्य जीवितम्
namaskārādisaṃyuktaṃ śivāyetyakṣaratrayam jihvāgre vartate yasya saphalaṃ tasya jīvitam
He on whose tongue-tip there abides the three syllables "śivāya" joined with "namaḥ" and the rest—his life is fruitful.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.37
अंत्यजो वाधमो वापि मूर्खो वा पंडितो ऽपि वा पञ्चाक्षरजपे निष्ठो मुच्यते पापपंजरात्
aṃtyajo vādhamo vāpi mūrkho vā paṃḍito 'pi vā pañcākṣarajape niṣṭho mucyate pāpapaṃjarāt
Whether one be of the lowest birth or base, whether a fool or even a learned man, if he is steadfast in the recitation of the five syllables, he is freed from the cage of sin.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 12.38
इत्युक्तं परमेशेन देव्या पृष्टेन शूलिना हिताय सर्वमर्त्यानां द्विजानां तु विशेषतः
ityuktaṃ parameśena devyā pṛṣṭena śūlinā hitāya sarvamartyānāṃ dvijānāṃ tu viśeṣataḥ
Thus it was spoken by the supreme lord, the trident-bearer, when asked by the Goddess, for the benefit of all mortals, but especially of the twice-born.
AI translation rendered from the Sanskrit, not a published edition