Shiva Purana — Vayaviya Samhita, Uttara Bhaga — Chapter 37
SiP 7.2 37.1
ॐ इति श्रीशिवमहापुराणे सप्तम्यां वायवीयसंहितायामुत्तरखण्डे प्ततिष्ठाविधिवर्णनं नाम षट्त्रिंशो ऽध्यायः छप्तेर् ३७ शीकृष्ण उवाच ज्ञाने क्रियायां चर्यायां सारमुद्धृत्य संग्रहात् उक्तं भगवता सर्वं श्रुतं श्रुतिसमं मया
oṃ iti śrīśivamahāpurāṇe saptamyāṃ vāyavīyasaṃhitāyāmuttarakhaṇḍe ptatiṣṭhāvidhivarṇanaṃ nāma ṣaṭtriṃśo 'dhyāyaḥ chapter 37 śīkṛṣṇa uvāca jñāne kriyāyāṃ caryāyāṃ sāramuddhṛtya saṃgrahāt uktaṃ bhagavatā sarvaṃ śrutaṃ śrutisamaṃ mayā
Oṃ. Thus, in the glorious Śiva-mahāpurāṇa, in the seventh (part), in the Vāyavīya Saṃhitā, in the latter section, the thirty-sixth chapter, called "The Description of the Rite of Installation." Chapter 37. Śrī Kṛṣṇa said: Concerning knowledge, ritual action, and observance, the Lord has told the whole of it in summary, having drawn out the essence; and I have heard it, equal to scripture.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.2
इदानीं श्रोतुमिच्छामि योगं परमदुर्लभम् साधिकारं च सांगं च सविधिं सप्रयोजनम्
idānīṃ śrotumicchāmi yogaṃ paramadurlabham sādhikāraṃ ca sāṃgaṃ ca savidhiṃ saprayojanam
Now I wish to hear about yoga, exceedingly hard to attain, together with (the question of) who is qualified, with its ancillaries, with its procedure, and with its purpose;
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.3
यद्यस्ति मरणं पूर्वं योगाद्यनुपमर्दतः सद्यः साधयितुं शक्यं येन स्यान्नात्महा नरः
yadyasti maraṇaṃ pūrvaṃ yogādyanupamardataḥ sadyaḥ sādhayituṃ śakyaṃ yena syānnātmahā naraḥ
and whether, if death comes first, without the destruction of the yoga and the rest, it can be accomplished at once, by which a man would not be a self-slayer.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 37.4
तच्च तत्कारणं चैव तत्कालकरणानि च तद्भेदतारतम्यं च वक्तुमर्हसि तत्त्वतः
tacca tatkāraṇaṃ caiva tatkālakaraṇāni ca tadbhedatāratamyaṃ ca vaktumarhasi tattvataḥ
That, and its cause, and the instruments and the (proper) time for it, and the gradation of its varieties—these you ought to tell truly.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.5
उपमन्युरुवाच स्थाने पृष्टं त्वया कृष्ण सर्वप्रश्नार्थवेदिना ततः क्रमेण तत्सर्वं वक्ष्ये शृणु समाहितः
upamanyuruvāca sthāne pṛṣṭaṃ tvayā kṛṣṇa sarvapraśnārthavedinā tataḥ krameṇa tatsarvaṃ vakṣye śṛṇu samāhitaḥ
Upamanyu said: You have asked fittingly, Kṛṣṇa, you who know the sense of every question; therefore I shall declare all that in order—listen with attention.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.6
निरुद्धवृत्त्यंतरस्यं शिवे चित्तस्य निश्चला या वृत्तिः स समासेन योगः स खलु पञ्चधा
niruddhavṛttyaṃtarasyaṃ śive cittasya niścalā yā vṛttiḥ sa samāsena yogaḥ sa khalu pañcadhā
When the other functionings (of the mind) are restrained, that unwavering functioning of the mind (which rests) on Śiva—that, in brief, is yoga; and it is indeed of five kinds.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 37.7
मंत्रयोगःस्पर्शयोगो भावयोगस्तथापरः अभावयोगस्सर्वेभ्यो महायोगः परो मतः
maṃtrayogaḥsparśayogo bhāvayogastathāparaḥ abhāvayogassarvebhyo mahāyogaḥ paro mataḥ
Mantra-yoga, sparśa-yoga (yoga of touch), and likewise another, bhāva-yoga (yoga of contemplation), abhāva-yoga (yoga of non-being)—and higher than all of them mahāyoga is held to be.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.8
मंत्राभ्यासवशेनैव मंत्रवाच्यार्थगोचरः अव्याक्षेपा मनोवृत्तिर्मंत्रयोग उदाहृतः
maṃtrābhyāsavaśenaiva maṃtravācyārthagocaraḥ avyākṣepā manovṛttirmaṃtrayoga udāhṛtaḥ
That functioning of the mind which, solely by force of the repetition of the mantra, has as its object the meaning denoted by the mantra, and is undistracted—that is called mantra-yoga.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.9
प्राणायाममुखा सैव स्पर्शे योगोभिधीयते स मंत्रस्पर्शनिर्मुक्तो भावयोगः प्रकीर्तितः
prāṇāyāmamukhā saiva sparśe yogobhidhīyate sa maṃtrasparśanirmukto bhāvayogaḥ prakīrtitaḥ
That same (functioning), with breath-control at its head, is termed yoga in (the case of) touch; and that, freed from mantra and touch, is proclaimed to be bhāva-yoga.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.10
विलीनावयवं विश्वं रूपं संभाव्यते यतः ५९४अ अभावयोगः संप्रोक्तो ऽनाभासाद्वस्तुनः सतः
vilīnāvayavaṃ viśvaṃ rūpaṃ saṃbhāvyate yataḥ 594a abhāvayogaḥ saṃprokto 'nābhāsādvastunaḥ sataḥ
Since the universe with its parts dissolved is contemplated as (mere) form, abhāva-yoga is declared (to be so called) from the non-appearance of the existing thing.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 37.11
शिवस्वभाव एवैकश्चिंत्यते निरुपाधिकः यथा शैवमनोवृत्तिर्महायोग इहोच्यते
śivasvabhāva evaikaściṃtyate nirupādhikaḥ yathā śaivamanovṛttirmahāyoga ihocyate
When the nature of Śiva alone, one and free of any limiting condition, is meditated on—thus the mental functioning that belongs to Śiva is here called mahāyoga.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.12
दृष्टे तथानुश्रविके विरक्तं विषये मनः यस्य तस्याधिकारोस्ति योगे नान्यस्य कस्यचित्
dṛṣṭe tathānuśravike viraktaṃ viṣaye manaḥ yasya tasyādhikārosti yoge nānyasya kasyacit
He whose mind is turned away from objects, both those seen and those known by hearsay (i.e. from scripture) — he has the qualification for yoga, and no one else at all.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.13
विषयद्वयदोषाणां गुणानामीश्वरस्य च दर्शनादेव सततं विरक्तं जायते मनः
viṣayadvayadoṣāṇāṃ guṇānāmīśvarasya ca darśanādeva satataṃ viraktaṃ jāyate manaḥ
Simply by seeing the faults of the two kinds of objects and the virtues of the Lord, the mind becomes constantly detached.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.14
अष्टांगो वा षडंगो वा सर्वयोगः समासतः यमश्च नियमश्चैव स्वस्तिकाद्यं तथासनम्
aṣṭāṃgo vā ṣaḍaṃgo vā sarvayogaḥ samāsataḥ yamaśca niyamaścaiva svastikādyaṃ tathāsanam
In brief, all yoga has either eight limbs or six: restraint (yama), observance (niyama), and posture, beginning with the svastika seat,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.15
प्राणायामः प्रत्याहारो धारणा ध्यानमेव च समाधिरिति योगांगान्यष्टावुक्तानि सूरिभिः
prāṇāyāmaḥ pratyāhāro dhāraṇā dhyānameva ca samādhiriti yogāṃgānyaṣṭāvuktāni sūribhiḥ
breath-control, withdrawal (of the senses), concentration, meditation, and absorption — these eight limbs of yoga have been declared by the learned.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.16
आसनं प्राणसंरोधः प्रत्याहारोथ धारणा ध्यानं समाधिर्योगस्य षडंगानि समासतः
āsanaṃ prāṇasaṃrodhaḥ pratyāhārotha dhāraṇā dhyānaṃ samādhiryogasya ṣaḍaṃgāni samāsataḥ
Posture, restraint of the breath, withdrawal, then concentration, meditation, absorption — these, in brief, are the six limbs of yoga.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.17
पृथग्लक्षणमेतेषां शिवशास्त्रे समीरितम् शिवागमेषु चान्येषु विशेषात्कामिकादिषु
pṛthaglakṣaṇameteṣāṃ śivaśāstre samīritam śivāgameṣu cānyeṣu viśeṣātkāmikādiṣu
The definition of each of these separately has been set forth in the Śaiva teaching, and in the other Śaiva scriptures, especially in the Kāmika and the rest,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.18
योगशास्त्रेष्वपि तथा पुराणेष्वपि केषु च अहिंसा सत्यमस्तेयं ब्रह्मचर्यापरिग्रहः यम इत्युच्यते सद्भिः पञ्चावयवयोगतः
yogaśāstreṣvapi tathā purāṇeṣvapi keṣu ca ahiṃsā satyamasteyaṃ brahmacaryāparigrahaḥ yama ityucyate sadbhiḥ pañcāvayavayogataḥ
and likewise in the yoga treatises and in some Purāṇas too. Non-injury, truthfulness, non-stealing, chastity, and non-acquisition: this is called yama by the good, since it consists of five members.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.19
शौचं तुष्टिस्तपश्चैव जपः प्रणिधिरेव च इति पञ्चप्रभेदस्स्यान्नियमः स्वांशभेदतः
śaucaṃ tuṣṭistapaścaiva japaḥ praṇidhireva ca iti pañcaprabhedassyānniyamaḥ svāṃśabhedataḥ
Purity, contentment, austerity, muttered recitation, and devoted attention (praṇidhi) — thus niyama would have five divisions, by the distinction of its own parts.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.20
स्वस्तिकं पद्ममध्येंदुं वीरं योगं प्रसाधितम् पर्यंकं च यथेष्टं च प्रोक्तमासनमष्टधा
svastikaṃ padmamadhyeṃduṃ vīraṃ yogaṃ prasādhitam paryaṃkaṃ ca yatheṣṭaṃ ca proktamāsanamaṣṭadhā
Svastika, lotus, half-moon, hero, yoga (posture), prasādhita, couch-posture (paryaṅka), and as-one-pleases: posture is declared to be eightfold.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.21
प्राणः स्वदेहजो वायुस्तस्यायामो निरोधनम् तद्रोचकं पूरकं च कुंभकं च त्रिधोच्यते
prāṇaḥ svadehajo vāyustasyāyāmo nirodhanam tadrocakaṃ pūrakaṃ ca kuṃbhakaṃ ca tridhocyate
Prāṇa is the air arising in one's own body; its 'āyāma' is the restraining of it. That is said to be threefold: exhalation (recaka), inhalation (pūraka), and retention (kumbhaka).
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.22
नासिकापुटमंगुल्या पीड्यैकमपरेण तु औदरं रेचयेद्वायुं तथायं रेचकः स्मृतः
nāsikāpuṭamaṃgulyā pīḍyaikamapareṇa tu audaraṃ recayedvāyuṃ tathāyaṃ recakaḥ smṛtaḥ
Pressing one nostril with a finger, one should expel the abdominal air through the other; thus this is known as recaka.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.23
बाह्येन मरुता देहं दृतिवत्परिपूरयेत् नासापुटेनापरेण पूरणात्पूरकं मतम्
bāhyena marutā dehaṃ dṛtivatparipūrayet nāsāpuṭenāpareṇa pūraṇātpūrakaṃ matam
With the outer air one should fill the body full, like a leather bag, through the other nostril; from the filling it is held to be pūraka.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.24
न मुंचति न गृह्णाति वायुमंतर्बहिः स्थितम् संपूर्णं कुंभवत्तिष्ठेदचलः स तु कुंभक
na muṃcati na gṛhṇāti vāyumaṃtarbahiḥ sthitam saṃpūrṇaṃ kuṃbhavattiṣṭhedacalaḥ sa tu kuṃbhaka
He neither releases nor takes in the air standing within and without; full, he should remain motionless like a pot — that is kumbhaka.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.25
रेचकाद्यं त्रयमिदं न द्रुतं न विलंबितम् तद्यतः क्रमयोगेन त्वभ्यसेद्योगसाधकः
recakādyaṃ trayamidaṃ na drutaṃ na vilaṃbitam tadyataḥ kramayogena tvabhyasedyogasādhakaḥ
This triad beginning with recaka should be practised neither fast nor slow; restrained in that, the aspirant of yoga should practise it by graded stages.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.26
रेचकादिषु योभ्यासो नाडीशोधनपूर्वकः स्वेच्छोत्क्रमणपर्यंतः प्रोक्तो योगानुशासने
recakādiṣu yobhyāso nāḍīśodhanapūrvakaḥ svecchotkramaṇaparyaṃtaḥ prokto yogānuśāsane
The practice of recaka and the rest, preceded by the purification of the channels and extending as far as departing (from the body) at will, has been declared in the instruction on yoga.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.27
कन्यकादिक्रमवशात्प्राणायामनिरोधनम् तच्चतुर्धोपदिष्टं स्यान्मात्रागुणविभागतः
kanyakādikramavaśātprāṇāyāmanirodhanam taccaturdhopadiṣṭaṃ syānmātrāguṇavibhāgataḥ
The restraining that is breath-control (proceeds) by the sequence beginning with the 'maiden' (kanyaka) grade; it is taught to be fourfold according to the division by the number of measures (mātrā).
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.28
कन्यकस्तु चतुर्धा स्यात्स च द्वादशमात्रकः मध्यमस्तु द्विरुद्धातश्चतुर्विंशतिमात्रकः
kanyakastu caturdhā syātsa ca dvādaśamātrakaḥ madhyamastu dviruddhātaścaturviṃśatimātrakaḥ
The 'maiden' (grade) is of four kinds, and it is of twelve measures; the middling, doubled, is of twenty-four measures;
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.29
उत्तमस्तु त्रिरुद्धातः षड्विंशन्मात्रकः परः स्वेदकंपादिजनकः प्राणायामस्तदुत्तरः
uttamastu triruddhātaḥ ṣaḍviṃśanmātrakaḥ paraḥ svedakaṃpādijanakaḥ prāṇāyāmastaduttaraḥ
the highest, tripled, is of thirty-six measures; beyond that, the breath-control that follows it produces sweating, trembling and the like.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 37.30
आनंदोद्भवरोमांचनेत्राश्रूणां विमोचनम् जल्पभ्रमणमूर्छाद्यं जायते योगिनः परम्
ānaṃdodbhavaromāṃcanetrāśrūṇāṃ vimocanam jalpabhramaṇamūrchādyaṃ jāyate yoginaḥ param
For the yogin there arise, further, the rising of bliss, bristling of the hair, shedding of tears from the eyes, babbling, whirling, fainting and so on.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.31
जानुं प्रदक्षिणीकृत्य न द्रुतं न विलंबितम् अंगुलीस्फोटनं कुर्यात्सा मात्रेति प्रकीर्तिता
jānuṃ pradakṣiṇīkṛtya na drutaṃ na vilaṃbitam aṃgulīsphoṭanaṃ kuryātsā mātreti prakīrtitā
Having moved (the hand) around the knee clockwise, neither fast nor slow, one should snap the fingers: that is proclaimed to be a 'measure' (mātrā).
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.32
५९४ब् मात्राक्रमेण विज्ञेयाश्चोद्वातक्रमयोगतः नाडीविशुद्धिपूर्वं तु प्राणायामं समाचरेत्
594b mātrākrameṇa vijñeyāścodvātakramayogataḥ nāḍīviśuddhipūrvaṃ tu prāṇāyāmaṃ samācaret
(These) are to be understood by the sequence of measures (mātrā) and by the application of the sequence of strokes; but one should practise breath-control (only) after purification of the channels.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 37.33
अगर्भश्च सगर्भश्च प्राणायामो द्विधा स्मृतः जपं ध्यानं विनागर्भः सगर्भस्तत्समन्वयात्
agarbhaśca sagarbhaśca prāṇāyāmo dvidhā smṛtaḥ japaṃ dhyānaṃ vināgarbhaḥ sagarbhastatsamanvayāt
Breath-control is held to be of two kinds, without an embryo (agarbha) and with an embryo (sagarbha): without muttered recitation and meditation it is agarbha; with these joined to it, it is sagarbha.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.34
अगर्भाद्गर्भसंयुक्तः प्राणायामःशताधिकः तस्मात्सगर्भं कुर्वन्ति योगिनः प्राणसंयमम्
agarbhādgarbhasaṃyuktaḥ prāṇāyāmaḥśatādhikaḥ tasmātsagarbhaṃ kurvanti yoginaḥ prāṇasaṃyamam
Breath-control joined with the embryo is a hundred times more (effective) than the agarbha kind; therefore yogins practise the restraint of breath with the embryo.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.35
प्राणस्य विजयादेव जीयंते देह १वायवः प्राणो ऽपानः समानश्च ह्युदानो व्यान एव च
prāṇasya vijayādeva jīyaṃte deha 1vāyavaḥ prāṇo 'pānaḥ samānaśca hyudāno vyāna eva ca
Simply by the conquest of prāṇa the (other) winds of the body are conquered: prāṇa, apāna, samāna (samāna), and udāna, and vyāna as well.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.36
नागः कूर्मश्च कृकलो देवदत्तो धनंजयः प्रयाणं कुरुते यस्मात्तस्मात्प्राणो ऽभिधीयते
nāgaḥ kūrmaśca kṛkalo devadatto dhanaṃjayaḥ prayāṇaṃ kurute yasmāttasmātprāṇo 'bhidhīyate
(And) nāga, kūrma, kṛkala, devadatta, dhanaṃjaya. Because it makes the going forth (prayāṇa), it is called prāṇa.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.37
अवाङ्नयत्यपानाख्यो यदाहारादि भुज्यते व्यानो व्यानशयत्यंगान्यशेषाणि विवर्धयन्
avāṅnayatyapānākhyo yadāhārādi bhujyate vyāno vyānaśayatyaṃgānyaśeṣāṇi vivardhayan
What food and the rest is eaten, that the one called apāna carries downward; vyāna pervades (the body), making all the limbs without exception grow.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 37.38
उद्वेजयति मर्माणीत्युदानो वायुरीरितः समं नयति सर्वांगं समानस्तेन गीयते
udvejayati marmāṇītyudāno vāyurīritaḥ samaṃ nayati sarvāṃgaṃ samānastena gīyate
Because it agitates the vital points, the wind is called udāna; because it conducts the whole body evenly, it is spoken of as samāna.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.39
उद्गारे नाग आख्यातः कूर्म उन्मीलने स्थितः कृकलः क्षवथौ ज्ञेयो देवदत्तो विजृंभणे
udgāre nāga ākhyātaḥ kūrma unmīlane sthitaḥ kṛkalaḥ kṣavathau jñeyo devadatto vijṛṃbhaṇe
Nāga is declared (to be present) in belching, kūrma abides in the opening of the eyes, kṛkala is to be known in sneezing, devadatta in yawning.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.40
न जहाति मृतं चापि सर्वव्यापी धनंजयः क्रमेणाभ्यस्यमानोयं प्राणायामप्रमाणवान्
na jahāti mṛtaṃ cāpi sarvavyāpī dhanaṃjayaḥ krameṇābhyasyamānoyaṃ prāṇāyāmapramāṇavān
Dhanaṃjaya, which pervades everything, does not leave (the body) even when it is dead. This breath-control, practised gradually in due measure,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.41
निर्दहत्यखिलं दोषं कर्तुर्देहं च रक्षति प्राणे तु विजिते सम्यक् तच्चिह्नान्युपलक्षयेत्
nirdahatyakhilaṃ doṣaṃ karturdehaṃ ca rakṣati prāṇe tu vijite samyak taccihnānyupalakṣayet
burns up every defect and protects the body of the one who does it. When the breath has been fully conquered, one should observe the signs of it.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.42
विण्मूत्रश्लेष्मणां तावदल्पभावः प्रजायते बहुभोजनसामर्थ्यं चिरादुच्छ्वासनं तथा
viṇmūtraśleṣmaṇāṃ tāvadalpabhāvaḥ prajāyate bahubhojanasāmarthyaṃ cirāducchvāsanaṃ tathā
First there arises a diminution of faeces, urine and phlegm, the capacity to eat much, and likewise breathing out (only) after a long time.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.43
लघुत्वं शीघ्रगामित्वमुत्साहः स्वरसौष्ठवम् सर्वरोगक्षयश्चैव बलं तेजः सुरूपता
laghutvaṃ śīghragāmitvamutsāhaḥ svarasauṣṭhavam sarvarogakṣayaścaiva balaṃ tejaḥ surūpatā
Lightness, swiftness of movement, energy, excellence of voice, the destruction of all diseases, strength, radiance, beauty of form,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.44
धृतिर्मेधा युवत्वं च स्थिरता च प्रसन्नता तपांसि पापक्षयता यज्ञदानव्रतादयः
dhṛtirmedhā yuvatvaṃ ca sthiratā ca prasannatā tapāṃsi pāpakṣayatā yajñadānavratādayaḥ
firmness, intelligence, youthfulness, steadiness and serenity. Austerities, the destruction of sin, sacrifices, gifts, vows and the rest —
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.45
प्राणायामस्य तस्यैते कलां नार्हन्ति षोडशीम् इन्द्रियाणि प्रसक्तानि यथास्वं विषयेष्विह
prāṇāyāmasya tasyaite kalāṃ nārhanti ṣoḍaśīm indriyāṇi prasaktāni yathāsvaṃ viṣayeṣviha
these do not equal a sixteenth part of that breath-control. The senses here are attached to their own respective objects;
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.46
आहत्य यन्निगृह्णाति स प्रत्याहार उच्यते नमःपूर्वाणींद्रियाणि स्वर्गं नरकमेव च
āhatya yannigṛhṇāti sa pratyāhāra ucyate namaḥpūrvāṇīṃdriyāṇi svargaṃ narakameva ca
when one strikes (them back) and restrains (them), that is called withdrawal (pratyāhāra). The senses, with 'namaḥ' preceding (i.e. when subdued), (lead to) heaven and also to hell:
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 37.47
निगृहीतनिसृष्टानि स्वर्गाय नरकाय च तस्मात्सुखार्थी मतिमाञ्ज्ञानवैराग्यमास्थितः
nigṛhītanisṛṣṭāni svargāya narakāya ca tasmātsukhārthī matimāñjñānavairāgyamāsthitaḥ
restrained, they lead to heaven; let loose, to hell. Therefore the wise man who seeks happiness, established in knowledge and dispassion,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.48
इंद्रियाश्वान्निगृह्याशु स्वात्मनात्मानमुद्धरेत् धारणा नाम चित्तस्य स्थानबन्धस्समासतः
iṃdriyāśvānnigṛhyāśu svātmanātmānamuddharet dhāraṇā nāma cittasya sthānabandhassamāsataḥ
should quickly restrain the horses of the senses and lift up the self by his own self. Concentration (dhāraṇā), in brief, is the fixing of the mind in a place.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.49
स्थानं च शिव एवैको नान्यद्दोषत्रयं यतः कालं कंचावधीकृत्य स्थाने ऽवस्थापितं मनः
sthānaṃ ca śiva evaiko nānyaddoṣatrayaṃ yataḥ kālaṃ kaṃcāvadhīkṛtya sthāne 'vasthāpitaṃ manaḥ
And the place is Śiva alone, none other, since (all else) has the three defects. Having set some limit of time, the mind is fixed in that place,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.50
न तु प्रच्यवते लक्ष्याद्धारणा स्यान्न चान्यथा मनसः प्रथमं स्थैर्यं धारणातः प्रजायते
na tu pracyavate lakṣyāddhāraṇā syānna cānyathā manasaḥ prathamaṃ sthairyaṃ dhāraṇātaḥ prajāyate
and does not fall away from its object: that is concentration, and not otherwise. Steadiness of the mind first arises from concentration;
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.51
तस्माद्धीरं मनः कुर्याद्धारणाभ्यासयोगतः ध्यै चिंतायां स्मृतो धातुः शिवचिंता मुहुर्मुहुः
tasmāddhīraṃ manaḥ kuryāddhāraṇābhyāsayogataḥ dhyai ciṃtāyāṃ smṛto dhātuḥ śivaciṃtā muhurmuhuḥ
therefore one should make the mind steady by the practice of concentration. The root 'dhyai' is recorded (as used) in the sense of thinking: the thinking of Śiva again and again,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.52
अव्याक्षिप्तेन मनसा ध्यानं नाम तदुच्यते ध्येयावस्थितचित्तस्य सदृशः प्रत्ययश्च यः
avyākṣiptena manasā dhyānaṃ nāma taducyate dhyeyāvasthitacittasya sadṛśaḥ pratyayaśca yaḥ
With an undistracted mind — that is what is called meditation: the cognition that remains uniform in one whose thought is fixed on the object of meditation.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.53
१ दश वायव इति पाठान्तरम् ५९५अ प्रत्ययान्तरनिर्मुक्तः प्रवाहो ध्यानमुच्यते सर्वमन्यत्परित्यज्य शिव एव शिवंकरः
1 daśa vāyava iti pāṭhāntaram 595a pratyayāntaranirmuktaḥ pravāho dhyānamucyate sarvamanyatparityajya śiva eva śivaṃkaraḥ
[1 "the ten winds" is a variant reading. 595a] A flow (of thought) freed from any other cognition is called meditation: abandoning all else, Śiva alone, the maker of welfare.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 37.54
परो ध्येयो ऽधिदेवेशः समाप्ताथर्वणी श्रुतिः तथा शिवा परा ध्येया सर्वभूतगतौ शिवौ
paro dhyeyo 'dhideveśaḥ samāptātharvaṇī śrutiḥ tathā śivā parā dhyeyā sarvabhūtagatau śivau
The supreme one to be meditated upon is the lord over the gods — so the Atharvan scripture concludes; and likewise Śivā, the supreme, is to be meditated upon: the two Śivas who abide in all beings.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 37.55
तौ श्रुतौ स्मृतिशास्त्रेभ्यः सर्वगौ सर्वदोदितौ सर्वज्ञौ सततं ध्येयौ नानारूपविभेदतः
tau śrutau smṛtiśāstrebhyaḥ sarvagau sarvadoditau sarvajñau satataṃ dhyeyau nānārūpavibhedataḥ
Those two are declared in the śruti and by the smṛti treatises to be all-pervading, always proclaimed, omniscient, and ever to be meditated upon through the distinctions of their many forms.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.56
विमुक्तिः प्रत्ययः पूर्वः प्रत्ययश्चाणिमादिकम् इत्येतद्द्विविधं ज्ञेयं ध्यानस्यास्य प्रयोजनम्
vimuktiḥ pratyayaḥ pūrvaḥ pratyayaścāṇimādikam ityetaddvividhaṃ jñeyaṃ dhyānasyāsya prayojanam
Liberation is the first result, and (the other) result is the powers beginning with becoming minute; thus this twofold thing is to be known as the purpose of this meditation.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.57
ध्याता ध्यानं तथा ध्येयं यच्च ध्यानप्रयोजनम् एतच्चतुष्टयं ज्ञात्वा योगं युञ्जीत योगवित्
dhyātā dhyānaṃ tathā dhyeyaṃ yacca dhyānaprayojanam etaccatuṣṭayaṃ jñātvā yogaṃ yuñjīta yogavit
The meditator, the meditation, the object of meditation, and what the purpose of meditation is: knowing this set of four, one who knows yoga should practise yoga.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.58
ज्ञानवैराग्यसंपन्नः श्रद्दधानः क्षमान्वितः निर्ममश्च सदोत्साही ध्यातेत्थं पुरुषः स्मृतः
jñānavairāgyasaṃpannaḥ śraddadhānaḥ kṣamānvitaḥ nirmamaśca sadotsāhī dhyātetthaṃ puruṣaḥ smṛtaḥ
Endowed with knowledge and dispassion, having faith, possessed of patience, free from the sense of "mine," and always energetic — such a man is held to be a meditator.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.59
जपाच्छ्रांतः पुनर्ध्यायेद्ध्यानाच्छ्रांतः पुनर्जपेत् जपध्यनाभियुक्तस्य क्षिप्रं योगः प्रसिद्ध्यति
japācchrāṃtaḥ punardhyāyeddhyānācchrāṃtaḥ punarjapet japadhyanābhiyuktasya kṣipraṃ yogaḥ prasiddhyati
Tired from recitation one should again meditate; tired from meditation one should again recite. For one devoted to recitation and meditation, yoga is quickly accomplished.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.60
धारणा द्वादशायामा ध्यानं द्वादशधारणम् ध्यानद्वादशकं यावत्समाधिरभिधीयते
dhāraṇā dvādaśāyāmā dhyānaṃ dvādaśadhāraṇam dhyānadvādaśakaṃ yāvatsamādhirabhidhīyate
Concentration has the extent of twelve (units); meditation is twelve concentrations; and what amounts to twelve meditations is called absorption.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.61
समाधिर्न्नाम योगांगमन्तिमं परिकीर्तितम् समाधिना च सर्वत्र प्रज्ञालोकः प्रवर्तते
samādhirnnāma yogāṃgamantimaṃ parikīrtitam samādhinā ca sarvatra prajñālokaḥ pravartate
Absorption is proclaimed to be the last limb of yoga, and by absorption the light of insight arises everywhere.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.62
यदर्थमात्रनिर्भासं स्तिमितो दधिवत्स्थितम् स्वरूपशून्यवद्भानं समाधिरभिधीयते
yadarthamātranirbhāsaṃ stimito dadhivatsthitam svarūpaśūnyavadbhānaṃ samādhirabhidhīyate
That in which only the object shines forth, which stands still and set like curd, an appearing as though empty of its own form — that is called absorption.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 37.63
ध्येये मनः समावेश्य पश्येदपि च सुस्थिरम् निर्वाणानलवद्योगी समाधिस्थः प्रगीयते
dhyeye manaḥ samāveśya paśyedapi ca susthiram nirvāṇānalavadyogī samādhisthaḥ pragīyate
Having sunk the mind into the object of meditation, he should also see it quite steadily; the yogin, like a fire that has gone out, is celebrated as established in absorption.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.64
न शृणोति न चाघ्राति न जल्पति न पश्यति न च स्पर्शं विजानाति न संकल्पयते मनः
na śṛṇoti na cāghrāti na jalpati na paśyati na ca sparśaṃ vijānāti na saṃkalpayate manaḥ
He does not hear, nor smell, nor speak, nor see; he does not perceive touch, and the mind forms no intentions.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.65
नवाभिमन्यते किंचिद्बध्यते न च काष्टवत् एवं शिवे विलीनात्मा समाधिस्थ इहोच्यते
navābhimanyate kiṃcidbadhyate na ca kāṣṭavat evaṃ śive vilīnātmā samādhistha ihocyate
He does not lay claim to anything, nor is he bound, being like a log; one whose self is thus dissolved in Śiva is here called established in absorption.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.66
यथा दीपो निवातस्थः स्पन्दते न कदाचन तथा समाधिनिष्ठो ऽपि तस्मान्न विचलेत्सुधीः
yathā dīpo nivātasthaḥ spandate na kadācana tathā samādhiniṣṭho 'pi tasmānna vicaletsudhīḥ
As a lamp standing where there is no wind never flickers, so too is one settled in absorption; therefore the wise man should not waver from it.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 37.67
एवमभ्यसतश्चारं योगिनो योगमुत्तमम् तदन्तराया नश्यंति विघ्नाः सर्वे शनैःशनैः
evamabhyasataścāraṃ yogino yogamuttamam tadantarāyā naśyaṃti vighnāḥ sarve śanaiḥśanaiḥ
For a yogin practising the highest yoga thus for a long time, its obstacles perish, and all impediments, little by little.
AI translation rendered from the Sanskrit, not a published edition