Shiva Purana — Vayaviya Samhita, Uttara Bhaga — Chapter 22
SiP 7.2 22.1
ॐ इति श्रीशिवमहापुराणे सप्तम्यां वायवीयसंहितायामुत्तरखण्डे नित्यनैमित्तिककर्मवर्णनं नामैकविंशो ऽध्यायः छप्तेर् २२ उपमन्युरुवाच न्यासस्तु त्रिविधः प्रोक्तः स्थित्युत्पत्तिलयक्रमात् स्थितिर्न्यासो गृहस्थानामुत्पत्तिर्ब्रह्मचारिणाम्
oṃ iti śrīśivamahāpurāṇe saptamyāṃ vāyavīyasaṃhitāyāmuttarakhaṇḍe nityanaimittikakarmavarṇanaṃ nāmaikaviṃśo 'dhyāyaḥ chapter 22 upamanyuruvāca nyāsastu trividhaḥ proktaḥ sthityutpattilayakramāt sthitirnyāso gṛhasthānāmutpattirbrahmacāriṇām
Oṃ. Thus, in the glorious Śiva Mahāpurāṇa, in the seventh (part), in the Vāyavīya Saṃhitā, in the latter section, the twenty-first chapter, called the description of the regular and occasional rites. Chapter 22. Upamanyu said: The placing (nyāsa) is declared to be of three kinds, according to the order of continuance, origination and dissolution. The nyāsa of continuance is for householders, that of origination for the celibate students,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.2
५७०अ यतीनां संहृतिन्यासो वनस्थानां तथैव च स एव भर्तृहीनायाः कुटुंबिन्याः स्थितिर्भवेत्
570a yatīnāṃ saṃhṛtinyāso vanasthānāṃ tathaiva ca sa eva bhartṛhīnāyāḥ kuṭuṃbinyāḥ sthitirbhavet
(570a) the nyāsa of withdrawal is for the ascetics, and likewise for the forest-dwellers. That same (continuance) would be the (nyāsa) of continuance for a woman without a husband who keeps a household.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.3
कन्यायाः पुनरुत्पत्तिं वक्ष्ये न्यासस्य लक्षणम् अंगुष्ठादिकनिष्ठांतं स्थितिन्यास उदाहृतः
kanyāyāḥ punarutpattiṃ vakṣye nyāsasya lakṣaṇam aṃguṣṭhādikaniṣṭhāṃtaṃ sthitinyāsa udāhṛtaḥ
For a maiden, again, (the nyāsa) of origination. I shall state the definition of the nyāsa: from the thumb up to the little finger is called the nyāsa of continuance.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.4
दक्षिणांगुष्ठमारभ्य वामांगुष्ठान्तमेव च उत्पत्तिन्यास आख्यातो विपरीतस्तु संहृतिः
dakṣiṇāṃguṣṭhamārabhya vāmāṃguṣṭhāntameva ca utpattinyāsa ākhyāto viparītastu saṃhṛtiḥ
Beginning with the right thumb and ending with the left thumb, that is called the nyāsa of origination; but the reverse is (that of) withdrawal.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.5
सबिंदुकान्नकारादीन्वर्णान्न्यस्येदनुक्रमात् अंगुलीषु शिवं न्यस्येत्तलयोरप्यनामयोः
sabiṃdukānnakārādīnvarṇānnyasyedanukramāt aṃgulīṣu śivaṃ nyasyettalayorapyanāmayoḥ
He should place the syllables beginning with na, together with the dot (anusvāra), in order, on the fingers; and he should place Śiva on the two palms and on the two ring-fingers.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 22.6
अस्त्रन्यासं ततः कृत्वा दशदिक्ष्वस्त्रमंत्रतः निवृत्त्यादिकलाः पञ्च पञ्चभूतस्वरूपिणीः
astranyāsaṃ tataḥ kṛtvā daśadikṣvastramaṃtrataḥ nivṛttyādikalāḥ pañca pañcabhūtasvarūpiṇīḥ
Then, having performed the placing of the weapon in the ten directions by means of the weapon-mantra, (he should meditate on) the five parts (kalās) beginning with Nivṛtti, having the nature of the five elements,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.7
पञ्चभूताधिपैस्सार्धं ततच्चिह्नसमन्विताः हृत्कण्टतालुभ्रूमध्यब्रह्मरन्ध्रसमाश्रयाः
pañcabhūtādhipaissārdhaṃ tataccihnasamanvitāḥ hṛtkaṇṭatālubhrūmadhyabrahmarandhrasamāśrayāḥ
together with the lords of the five elements, endowed with their respective marks, resting in the heart, the throat, the palate, the middle of the brows, and the aperture of Brahmā.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.8
तद्तद्बीजेन संग्रंथीस्तद्तद्बीजेषु भावयेत् तासां विशोधनार्थाय विद्यां पञ्चाक्षरीं जपेत्
tadtadbījena saṃgraṃthīstadtadbījeṣu bhāvayet tāsāṃ viśodhanārthāya vidyāṃ pañcākṣarīṃ japet
With each respective seed-syllable he should imagine the knots in those respective seeds; and for the purpose of purifying them he should recite the five-syllabled formula.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 22.9
निरुद्ध्वा प्राणवायुं च गुणसंख्यानुसारतः भूतग्रंथिं ततश्छिद्यादस्त्रेणैवास्त्रमुद्रया
niruddhvā prāṇavāyuṃ ca guṇasaṃkhyānusārataḥ bhūtagraṃthiṃ tataśchidyādastreṇaivāstramudrayā
And having restrained the life-breath according to the number of the qualities (three), he should then cut the element-knot with the weapon (mantra) itself, by the weapon-gesture.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.10
नाड्या सुषुम्नयात्मानं प्रेरितं प्राणवायुना निर्गतं ब्रह्मरन्ध्रेण योजयेच्छिवतेजसा
nāḍyā suṣumnayātmānaṃ preritaṃ prāṇavāyunā nirgataṃ brahmarandhreṇa yojayecchivatejasā
He should join with the radiance of Śiva the self, driven by the life-breath through the suṣumnā channel and gone out through the aperture of Brahmā.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.11
विशोष्य वायुना पश्चाद्देहं कालाग्निना दहेत् ततश्चोपरिभावेन कलास्संहृत्य वायुना
viśoṣya vāyunā paścāddehaṃ kālāgninā dahet tataścoparibhāvena kalāssaṃhṛtya vāyunā
Having dried (the body) up with wind, he should then burn the body with the fire of time; and then, proceeding upward, withdrawing the kalās with the wind—
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.12
देहं संहृत्य वै दग्धं कलास्स्पृष्ट्वा सहाब्धिना प्लावयित्वामृतैर्देहं यथास्थानं निवेशयेत्
dehaṃ saṃhṛtya vai dagdhaṃ kalāsspṛṣṭvā sahābdhinā plāvayitvāmṛtairdehaṃ yathāsthānaṃ niveśayet
having withdrawn the burnt body, having touched the kalās together with the ocean (of nectar), and having flooded the body with nectars, he should set it back in its place.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 22.13
अथ संहृत्य वै दग्धः कलासर्गं विनैव तु अमृतप्लावनं कुर्याद्भस्मीभूतस्य वै ततः
atha saṃhṛtya vai dagdhaḥ kalāsargaṃ vinaiva tu amṛtaplāvanaṃ kuryādbhasmībhūtasya vai tataḥ
Or else, once burnt and withdrawn, without any emission of the kalās at all, he should perform the flooding with nectar of (the body) that has become ash.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 22.14
ततो विद्यामये तस्मिन्देहे दीपशिखाकृतिम् शिवान्निर्गतमात्मानं ब्रह्मरंध्रेण योजयेत्
tato vidyāmaye tasmindehe dīpaśikhākṛtim śivānnirgatamātmānaṃ brahmaraṃdhreṇa yojayet
Then, in that body made of vidyā, he should join, through the aperture of brahman, the self that has gone forth from Śiva in the form of a lamp's flame.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.15
देहस्यान्तः प्रविष्टं तं ध्यात्वा हृदयपंकजे पुनश्चामृतवर्षेण सिंचेद्विद्यामयं वपुः
dehasyāntaḥ praviṣṭaṃ taṃ dhyātvā hṛdayapaṃkaje punaścāmṛtavarṣeṇa siṃcedvidyāmayaṃ vapuḥ
Having meditated on it as having entered within the body, in the lotus of the heart, he should again sprinkle the vidyā-made body with a shower of nectar.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.16
ततः कुर्यात्करन्यासं करशोधनपूर्वकम् देहन्यासं ततः पश्चान्महत्या मुद्रया चरेत्
tataḥ kuryātkaranyāsaṃ karaśodhanapūrvakam dehanyāsaṃ tataḥ paścānmahatyā mudrayā caret
Then he should perform the placing (of mantras) on the hands, preceded by the purification of the hands; and afterwards the placing on the body, and he should proceed with the great mudrā.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.17
अंगन्यासं ततः कृत्वा शिवोक्तेन तु वर्त्मना वर्णन्यासं ततः कुर्याद्धस्तपादादिसंधिषु
aṃganyāsaṃ tataḥ kṛtvā śivoktena tu vartmanā varṇanyāsaṃ tataḥ kuryāddhastapādādisaṃdhiṣu
Then, having performed the placing on the limbs by the method stated by Śiva, he should next perform the placing of the syllables on the joints of the hands, feet, and so on.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.18
षडंगानि ततो न्यस्य जातिषट्कयुतानि च दिग्बंधमाचरेत्पश्चादाग्नेयादि यथाक्रमम्
ṣaḍaṃgāni tato nyasya jātiṣaṭkayutāni ca digbaṃdhamācaretpaścādāgneyādi yathākramam
Then, having deposited the six limbs together with the six exclamations (jāti), he should afterwards carry out the binding of the directions, beginning from the southeast, in due order.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 22.19
यद्वा मूर्धादिपञ्चांगं न्यासमेव समाचरेत् तथा षडंगन्यासं च भूतशुद्ध्यादिकं विना
yadvā mūrdhādipañcāṃgaṃ nyāsameva samācaret tathā ṣaḍaṃganyāsaṃ ca bhūtaśuddhyādikaṃ vinā
Or else he should carry out just the placing of the five limbs beginning with the head, and likewise the placing of the six limbs, without the purification of the elements and the rest.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.20
एवं समासरूपेण कृत्वा देहात्मशोधनम् शिवभावमुपागम्य पूजयेत्परमेश्वरम्
evaṃ samāsarūpeṇa kṛtvā dehātmaśodhanam śivabhāvamupāgamya pūjayetparameśvaram
Having thus performed the purification of the body and of the self in the abbreviated form, and having attained the state of Śiva, he should worship the Supreme Lord.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.21
अथ यस्यास्त्यवसरो नास्ति वा मतिविभ्रमः स विस्तीर्णेन कल्पेन न्यासकर्म समाचरेत्
atha yasyāstyavasaro nāsti vā mativibhramaḥ sa vistīrṇena kalpena nyāsakarma samācaret
Now, he who has the occasion, or who has no confusion of mind, should carry out the rite of placing by the extended procedure.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.22
तत्राद्यो मातृकान्यासो ब्रह्मन्यासस्ततः परः तृतीयः प्रणवन्यासो हंसन्यासस्तदुत्तरः
tatrādyo mātṛkānyāso brahmanyāsastataḥ paraḥ tṛtīyaḥ praṇavanyāso haṃsanyāsastaduttaraḥ
Among these, the first is the placing of the mother-letters, next after that the placing of the Brahmans, the third the placing of the praṇava, and after that the placing of the haṃsa.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.23
पञ्चमः कथ्यते सद्भिर्न्यासः पञ्चाक्षरात्मकः ५७०ब् एतेष्वेकमनेकं वा कुर्यात्पूजादि कर्मसु
pañcamaḥ kathyate sadbhirnyāsaḥ pañcākṣarātmakaḥ 570b eteṣvekamanekaṃ vā kuryātpūjādi karmasu
The fifth is declared by the good to be the placing consisting of the five syllables. Among these he may employ one, or several, in the rites of worship and the rest.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.24
अकारं मूर्ध्नि विन्यस्य आकारं च ललाटके इं ईं च नेत्रयोस्तद्वत् उं ऊं श्रवणयोस्तथा
akāraṃ mūrdhni vinyasya ākāraṃ ca lalāṭake iṃ īṃ ca netrayostadvat uṃ ūṃ śravaṇayostathā
Placing a on the head and ā on the forehead, likewise iṃ and īṃ on the two eyes, and uṃ, ūṃ on the two ears,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.25
ऋं ःं कपोलयोश्चैव ऌं ॡं नासापुटद्वये एमेमोष्ठद्वयोरोमौं दंतपंक्तिद्वयोः क्रमात्
ṛṃ ḥṃ kapolayoścaiva ḷṃ ḹṃ nāsāpuṭadvaye ememoṣṭhadvayoromauṃ daṃtapaṃktidvayoḥ kramāt
ṛṃ and ṝṃ on the two cheeks, ḷṃ and ḹṃ on the two nostrils, e and ai on the two lips, o and au on the two rows of teeth, in order,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.26
अं जिह्वायामथो तालुन्यः प्रयोज्यो यथाक्रमम् कवर्गं दक्षिणे हस्ते न्यसेत्पञ्चसु संधिषु
aṃ jihvāyāmatho tālunyaḥ prayojyo yathākramam kavargaṃ dakṣiṇe haste nyasetpañcasu saṃdhiṣu
then aṃ is to be applied to the tongue and aḥ to the palate, in due order; the ka-series he should place on the right hand, in the five joints,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.27
चवर्गं च तथा वामहस्तसंधिषु विन्यसेत् टवर्गं च तवर्गं च पादयोरुभयोरपि
cavargaṃ ca tathā vāmahastasaṃdhiṣu vinyaset ṭavargaṃ ca tavargaṃ ca pādayorubhayorapi
and likewise he should place the ca-series on the joints of the left hand, and the ṭa-series and the ta-series on both the feet,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.28
पफौ तु पार्श्वयोः पृष्ठे नाभौ चापि बभौ ततः न्यसेन्मकारं हृदये त्वगादिषु यथाक्रमम्
paphau tu pārśvayoḥ pṛṣṭhe nābhau cāpi babhau tataḥ nyasenmakāraṃ hṛdaye tvagādiṣu yathākramam
pa and pha on the two sides, and then ba and bha on the back and on the navel; he should place ma on the heart, and (the rest) on the skin and so on, in order.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.29
यकरादिसकारांतान्न्यसेत्सप्तसु धातुषु हंकारं हृदयस्यांतः क्षकारं भ्रूयुगांतरे
yakarādisakārāṃtānnyasetsaptasu dhātuṣu haṃkāraṃ hṛdayasyāṃtaḥ kṣakāraṃ bhrūyugāṃtare
Those from ya up to sa he should place on the seven bodily constituents, haṃ within the heart, and kṣa in the space between the two brows.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.30
एवं वर्णान्प्रविन्यस्य पञ्चाशद्रुद्रवर्त्मना अंगवक्त्रकलाभेदात्पञ्च ब्रह्माणि विन्यसेत्
evaṃ varṇānpravinyasya pañcāśadrudravartmanā aṃgavaktrakalābhedātpañca brahmāṇi vinyaset
Having thus deposited the letters by the way of the fifty Rudras, he should deposit the five Brahmans according to the division of limbs, faces, and kalās.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.31
करन्यासाद्यमपि तैः कृत्वा वाथ न वा क्रमात् शिरोवदनहृद्गुह्यपादेष्वेतानि कल्पयेत्
karanyāsādyamapi taiḥ kṛtvā vātha na vā kramāt śirovadanahṛdguhyapādeṣvetāni kalpayet
Having performed with them the placement on the hands and the rest — or else not — in due order, he should assign these (five brahmans) on the head, the face, the heart, the private parts, and the feet.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 22.32
ततश्चोर्ध्वादिवक्त्राणि पश्चिमांतानि कल्पयेत् ईशानस्य कलाः पञ्च पञ्चस्वेतेषु च क्रमात्
tataścordhvādivaktrāṇi paścimāṃtāni kalpayet īśānasya kalāḥ pañca pañcasveteṣu ca kramāt
Then he should assign the faces beginning with the upper one and ending with the western (rear) one; and in these five, in order, the five kalās of Īśāna.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.33
ततश्चतुर्षु वक्त्रेषु पुरुषस्य कला अपि चतस्रः प्रणिधातव्याः पूर्वादिक्रमयोगतः
tataścaturṣu vaktreṣu puruṣasya kalā api catasraḥ praṇidhātavyāḥ pūrvādikramayogataḥ
Then in the four faces the four kalās of Puruṣa also are to be set down, following the order beginning with the east.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.34
हृत्कंठांसेषु नाभौ च कुक्षौ पृष्ठे च वक्षसि अघोरस्य कलाश्चाष्टौ पादयोरपि हस्तयोः
hṛtkaṃṭhāṃseṣu nābhau ca kukṣau pṛṣṭhe ca vakṣasi aghorasya kalāścāṣṭau pādayorapi hastayoḥ
The eight kalās of Aghora (are to be placed) on the heart, throat, and shoulders, on the navel, the belly, the back, and the chest, and also on the two feet and the two hands.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.35
पश्चात्त्रयोःदशकलाः पायुमेढ्रोरुजानुषु जंघास्फिक्कटिपार्श्वेषु वामदेवस्य भावयेत्
paścāttrayoḥdaśakalāḥ pāyumeḍhrorujānuṣu jaṃghāsphikkaṭipārśveṣu vāmadevasya bhāvayet
Afterwards he should call to mind the thirteen kalās of Vāmadeva at the anus, penis, thighs and knees, at the shanks, buttocks, hips and sides,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.36
घ्राणे शिरसि बाह्वोश्च कल्पयेत्कल्पवित्तमः अष्टत्रिंशत्कलान्यासमेवं कृत्वानुपूर्वशः
ghrāṇe śirasi bāhvośca kalpayetkalpavittamaḥ aṣṭatriṃśatkalānyāsamevaṃ kṛtvānupūrvaśaḥ
at the nose, the head, and the two arms — so should the foremost knower of the ritual assign them. Having thus made, in sequence, the placement of the thirty-eight kalās,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.37
पश्चात्प्रणवविद्धीमान्प्रणवन्यासमाचरेत् बाहुद्वये कूर्परयोस्तथा च मणिबन्धयोः
paścātpraṇavaviddhīmānpraṇavanyāsamācaret bāhudvaye kūrparayostathā ca maṇibandhayoḥ
afterwards the wise one, versed in the praṇava, should carry out the placement of the praṇava: on the two arms, on the elbows, and likewise on the two wrists,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.38
पार्श्वोदरोरुजंघेषु पादयोः पृष्ठतस्तथा इत्थं प्रणवविन्यासं कृत्वा न्यासविचक्षणः
pārśvodarorujaṃgheṣu pādayoḥ pṛṣṭhatastathā itthaṃ praṇavavinyāsaṃ kṛtvā nyāsavicakṣaṇaḥ
on the sides, belly, thighs and shanks, on the two feet, and likewise on the back. Having thus made the placement of the praṇava, he who is skilled in placements
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.39
हंसन्यासं प्रकुर्वीत शिवशास्त्रे यथोदितम् बीजं विभज्य हंसस्य नेत्रयोर्घ्राणयोरपि
haṃsanyāsaṃ prakurvīta śivaśāstre yathoditam bījaṃ vibhajya haṃsasya netrayorghrāṇayorapi
should perform the placement of the haṃsa (mantra) as it is stated in the Śaiva scripture: dividing the seed-syllable of the haṃsa, on the two eyes and also on the two nostrils,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.40
विभज्य बाहुनेत्रास्यललाटे घ्राणयोरपि कक्षयोः स्कन्धयोश्चैव पार्श्वयोस्तनयोस्तथा
vibhajya bāhunetrāsyalalāṭe ghrāṇayorapi kakṣayoḥ skandhayoścaiva pārśvayostanayostathā
dividing (it), on the arms, the eyes, the mouth, the forehead, and also on the two nostrils, on the armpits, on the shoulders, on the sides, and likewise on the breasts,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.41
कठ्योः पाण्योर्गुल्फयोश्च यद्वा पञ्चांगवर्त्मना हंसन्यासमिमं कृत्वा न्यसेत्पञ्चाक्षरीं ततः
kaṭhyoḥ pāṇyorgulphayośca yadvā pañcāṃgavartmanā haṃsanyāsamimaṃ kṛtvā nyasetpañcākṣarīṃ tataḥ
on the two hips, the two hands and the two ankles — or else by the method of the five limbs. Having made this placement of the haṃsa, he should then place the five-syllabled (mantra),
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.42
यथा पूर्वोक्तमार्गेण शिवत्वं येन जायते नाशिवः शिवमभ्यस्येन्नाशिवः शिवमर्चयेत्
yathā pūrvoktamārgeṇa śivatvaṃ yena jāyate nāśivaḥ śivamabhyasyennāśivaḥ śivamarcayet
in accordance with the method stated before, by which the state of being Śiva comes about. One who is not Śiva should not practise (the worship of) Śiva; one who is not Śiva should not worship Śiva.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.43
नाशिवस्तु शिवं ध्यायेन्नाशिवम्प्राप्नुयाच्छिवम् तस्माच्छैवीं तनुं कृत्वा त्यक्त्वा च पशुभावनाम्
nāśivastu śivaṃ dhyāyennāśivamprāpnuyācchivam tasmācchaivīṃ tanuṃ kṛtvā tyaktvā ca paśubhāvanām
One who is not Śiva should not meditate on Śiva; not being Śiva, he would not attain Śiva. Therefore, having made his body Śiva's, and having abandoned the conception of himself as a bound creature (paśu),
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.44
शिवो ऽहमिति संचिन्त्य शैवं कर्म समाचरेत् कर्मयज्ञस्तपोयज्ञो जपयज्ञस्तदुत्तरः ध्यानयज्ञो ज्ञानयज्ञः पञ्च यज्ञाः प्रकीर्तिताः
śivo 'hamiti saṃcintya śaivaṃ karma samācaret karmayajñastapoyajño japayajñastaduttaraḥ dhyānayajño jñānayajñaḥ pañca yajñāḥ prakīrtitāḥ
reflecting 'I am Śiva', he should perform the Śaiva rite. The sacrifice of ritual action, the sacrifice of austerity, next to that the sacrifice of recitation, the sacrifice of meditation, the sacrifice of knowledge — five sacrifices are proclaimed.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.45
५७१अ कर्मयज्ञरताः केचित्तपोयज्ञरताः परे जपयज्ञरताश्चान्ये ध्यानयज्ञरतास्तथा
571a karmayajñaratāḥ kecittapoyajñaratāḥ pare japayajñaratāścānye dhyānayajñaratāstathā
Some are devoted to the sacrifice of ritual action, others to the sacrifice of austerity, others again are devoted to the sacrifice of recitation, and likewise (some) to the sacrifice of meditation.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.46
ज्ञानयज्ञरताश्चान्ये विशिष्टाश्चोत्तरोत्तरम् क्रमयज्ञो द्विधा प्रोक्तः कामाकामविभेदतः
jñānayajñaratāścānye viśiṣṭāścottarottaram kramayajño dvidhā proktaḥ kāmākāmavibhedataḥ
And others are devoted to the sacrifice of knowledge; and they are more distinguished, each than the one before. The graded sacrifice is said to be twofold, by the distinction between (performance) with desire and without desire.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.47
कामान्कामी ततो भुक्त्वा कामासक्तः पुनर्भवेत् अकामे रुद्रभवने भोगान्भुक्त्वा ततश्च्युतः
kāmānkāmī tato bhuktvā kāmāsaktaḥ punarbhavet akāme rudrabhavane bhogānbhuktvā tataścyutaḥ
The desirous man, having then enjoyed his desires, being attached to desires, is born again. In the desireless (case), having enjoyed pleasures in Rudra's abode and then fallen from there,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.48
तपोयज्ञरतो भूत्वा जायते नात्र संशयः तपस्वी च पुनस्तस्मिन्भोगान् भुक्त्वा ततश्च्युतः
tapoyajñarato bhūtvā jāyate nātra saṃśayaḥ tapasvī ca punastasminbhogān bhuktvā tataścyutaḥ
he is born as one devoted to the sacrifice of austerity — there is no doubt here. And the ascetic, again, having enjoyed pleasures in that (abode) and then fallen from there,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.49
जपध्यानरतो भूत्वा जायते भुवि मानवः जपध्यानरतो मर्त्यस्तद्वैशिष्ट्यवशादिह
japadhyānarato bhūtvā jāyate bhuvi mānavaḥ japadhyānarato martyastadvaiśiṣṭyavaśādiha
is born on earth as a man devoted to recitation and meditation; and that mortal, devoted to recitation and meditation, by force of that superiority, here
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.50
ज्ञानं लब्ध्वाचिरादेव शिवसायुज्यमाप्नुयात् तस्मान्मुक्तो शिवाज्ञप्तः कर्मयज्ञो ऽपि देहिनाम्
jñānaṃ labdhvācirādeva śivasāyujyamāpnuyāt tasmānmukto śivājñaptaḥ karmayajño 'pi dehinām
having obtained knowledge, would very soon attain union with Śiva. Therefore, being released and commanded by Śiva, even the sacrifice of ritual action of embodied beings —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 22.51
अकामः कामसंयुक्तो बन्धायैव भविष्यति तस्मात्पञ्चसु यज्ञेषु ध्यानज्ञानपरो भवेत्
akāmaḥ kāmasaṃyukto bandhāyaiva bhaviṣyati tasmātpañcasu yajñeṣu dhyānajñānaparo bhavet
(Ritual action) without desire, (or) joined with desire, will lead only to bondage; therefore, among the five sacrifices, one should be devoted to meditation and knowledge.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 22.52
ध्यानं ज्ञानं च यस्यास्ति तीर्णस्तेन भवार्णवः हिंसादिदोषनिर्मुक्तो विशुद्धश्चित्तसाधनः
dhyānaṃ jñānaṃ ca yasyāsti tīrṇastena bhavārṇavaḥ hiṃsādidoṣanirmukto viśuddhaścittasādhanaḥ
He who has meditation and knowledge — by him the ocean of worldly existence is crossed; he is freed from the faults of injury and the rest, and pure, with the mind as his means.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.53
ध्यानयज्ञः परस्तस्मादपवर्गफलप्रदः बहिः कर्मकरा यद्वन्नातीव फलभागिनः
dhyānayajñaḥ parastasmādapavargaphalapradaḥ bahiḥ karmakarā yadvannātīva phalabhāginaḥ
Therefore the sacrifice of meditation is higher, bestowing the fruit of release; just as those who do outward work are not greatly sharers in the fruit,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.54
दृष्ट्वा नरेन्द्रभवने तद्वदत्रापि कर्मिणः ध्यानिनां हि वपुः सूक्ष्मं भवेत्प्रत्यक्षमैश्वरम्
dṛṣṭvā narendrabhavane tadvadatrāpi karmiṇaḥ dhyānināṃ hi vapuḥ sūkṣmaṃ bhavetpratyakṣamaiśvaram
as is seen in a king's palace, so too here in the case of the performers of rites; for of the meditators the body becomes subtle and (their) lordly (nature) becomes directly manifest.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 22.55
यथेह कर्मणां स्थूलं मृत्काष्ठाद्यैः प्रकल्पितम् ध्यानयज्ञरतास्तस्माद्देवान्पाषाणमृण्मयान्
yatheha karmaṇāṃ sthūlaṃ mṛtkāṣṭhādyaiḥ prakalpitam dhyānayajñaratāstasmāddevānpāṣāṇamṛṇmayān
As here (in the world) the gross (form) of the performers of rites is fashioned out of clay, wood and the like, therefore those devoted to the sacrifice of meditation (do not) (regard) the gods made of stone and clay
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 22.56
नात्यंतं प्रतिपद्यंते शिवयाथात्म्यवेदनात् आत्मस्थं यः शिवं त्यक्त्वा बहिरभ्यर्चयेन्नरः
nātyaṃtaṃ pratipadyaṃte śivayāthātmyavedanāt ātmasthaṃ yaḥ śivaṃ tyaktvā bahirabhyarcayennaraḥ
as ultimate, because they know the true nature of Śiva. The man who, abandoning Śiva who dwells in the self, worships (him) outwardly —
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.57
हस्तस्थं फलमुत्सृज्य लिहेत्कूर्परमात्मनः ज्ञानाद्ध्यानं भवेद्ध्यानाज्ज्ञानं भूयः प्रवर्तते
hastasthaṃ phalamutsṛjya lihetkūrparamātmanaḥ jñānāddhyānaṃ bhaveddhyānājjñānaṃ bhūyaḥ pravartate
(is like one who,) throwing away the fruit in his hand, licks his own elbow. From knowledge comes meditation, and from meditation knowledge again arises.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.58
तदुभाभ्यां भवेन्मुक्तिस्तस्माद्ध्यानरतो भवेत् द्वादशान्ते तथा मूर्ध्नि ललाटे भ्रूयुगान्तरे
tadubhābhyāṃ bhavenmuktistasmāddhyānarato bhavet dvādaśānte tathā mūrdhni lalāṭe bhrūyugāntare
From those two comes liberation; therefore one should be devoted to meditation — at the twelve-finger point (above the head), likewise on the crown, on the forehead, between the two eyebrows,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.59
नासाग्रे वा तथास्ये वा कन्धरे हृदये तथा नाभौ वा शाश्वतस्थाने श्रद्धाविद्धेन चेतसा
nāsāgre vā tathāsye vā kandhare hṛdaye tathā nābhau vā śāśvatasthāne śraddhāviddhena cetasā
or at the tip of the nose, or in the mouth, in the throat, or in the heart, or at the navel — in the eternal place — with a mind pierced by faith,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.60
बहिर्यागोपचारेण देवं देवीं च पूजयेत् अथवा पूजयेन्नित्यं लिंगे वा कृतकेपि वा
bahiryāgopacāreṇa devaṃ devīṃ ca pūjayet athavā pūjayennityaṃ liṃge vā kṛtakepi vā
one should worship the God and the Goddess with the offerings of external sacrifice; or else one should worship (them) daily in a liṅga, even an artificial one,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 22.61
वह्नौ वा स्थण्डिले वाथ भक्त्या वित्तानुसारतः अथवांतर्बहिश्चैव पूजयेत्परमेश्वरम् अंतर्यागरतः पूजां बहिः कुर्वीत वा न वा
vahnau vā sthaṇḍile vātha bhaktyā vittānusārataḥ athavāṃtarbahiścaiva pūjayetparameśvaram aṃtaryāgarataḥ pūjāṃ bahiḥ kurvīta vā na vā
or in the fire, or on the altar-ground, with devotion, according to one's means; or else one should worship the Supreme Lord both inwardly and outwardly. One devoted to the inner sacrifice may or may not perform outward worship.
AI translation rendered from the Sanskrit, not a published edition