Shiva Purana — Vayaviya Samhita, Uttara Bhaga — Chapter 5
SiP 7.2 5.1
५४९ब् ॐ इति श्रीशिवमहापुराणे सप्तम्यां वायवीयसंहितायामुत्तरखण्डे गौरीशंकरविभूतियोगो नाम चतुर्थो ऽध्यायः छप्तेर् ५ उपमन्युरुवाच विग्रहं देवदेवस्य विश्वमेतच्चराचरम् तदेवं न विजानंति पशवः पाशगौरवात्
549b oṃ iti śrīśivamahāpurāṇe saptamyāṃ vāyavīyasaṃhitāyāmuttarakhaṇḍe gaurīśaṃkaravibhūtiyogo nāma caturtho 'dhyāyaḥ chapter 5 upamanyuruvāca vigrahaṃ devadevasya viśvametaccarācaram tadevaṃ na vijānaṃti paśavaḥ pāśagauravāt
[Colophon: Om. Thus, in the glorious Śiva Mahāpurāṇa, in the seventh, the Vāyavīya Saṃhitā, in the latter section, the fourth chapter, called the Union of the Powers of Gaurī and Śaṃkara. Chapter 5.] Upamanyu said: This whole universe, moving and unmoving, is the body of the God of gods; but bound souls do not know it so, because of the heaviness of their bonds.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.2
तमेकमेव बहुधा वदंति यदुनंदन अजानन्तः परं भावमविकल्पं महर्षयः
tamekameva bahudhā vadaṃti yadunaṃdana ajānantaḥ paraṃ bhāvamavikalpaṃ maharṣayaḥ
Him who is one alone they speak of in many ways, O delight of the Yadus — the great seers, not knowing (his) supreme, undifferentiated nature.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.3
अपरं ब्रह्मरूपं च परं ब्रह्मात्मकं तथा केचिदाहुर्महादेवमनादिनिधनं परम्
aparaṃ brahmarūpaṃ ca paraṃ brahmātmakaṃ tathā kecidāhurmahādevamanādinidhanaṃ param
Some call the supreme Mahādeva, who is without beginning or end, both of the form of the lower brahman and of the nature of the higher brahman.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.4
भूतेंद्रियांतःकरणप्रधानविषयात्मकम् अपरं ब्रह्म निर्दिष्टं परं ब्रह्म चिदात्मकम्
bhūteṃdriyāṃtaḥkaraṇapradhānaviṣayātmakam aparaṃ brahma nirdiṣṭaṃ paraṃ brahma cidātmakam
The lower brahman is declared to consist of the elements, the senses, the inner organ, primal matter, and the objects (of sense); the higher brahman is of the nature of consciousness.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.5
बृहत्त्वाद्बृहणत्वाद्वा ब्रह्म चेत्यभिधीयते उभे ते ब्रह्मणो रूपे ब्रह्मणो ऽधिपतेः प्रभोः विद्या ऽविद्यास्वरूपीति कैश्चिदीशो निगद्यते
bṛhattvādbṛhaṇatvādvā brahma cetyabhidhīyate ubhe te brahmaṇo rūpe brahmaṇo 'dhipateḥ prabhoḥ vidyā 'vidyāsvarūpīti kaiścidīśo nigadyate
It is called 'brahman' from being vast or from causing growth. Both of these are forms of brahman, of the Lord and master of brahman; by some the Lord is declared to be of the nature of knowledge and ignorance.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.6
विद्यां तु चेतनां प्राहुस्तथाविद्यामचेतनाम् विद्या ऽविद्यात्मकं चैव विश्वं विश्वगुरोर्विभोः
vidyāṃ tu cetanāṃ prāhustathāvidyāmacetanām vidyā 'vidyātmakaṃ caiva viśvaṃ viśvagurorvibhoḥ
Knowledge they call the conscious, and ignorance the unconscious; and the universe, consisting of knowledge and ignorance, (is the form) of the all-pervading teacher of the universe.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.7
रूपमेव न संदेहो विश्वं तस्य वशे यतः भ्रांतिर्विद्या परा चेति शार्वं रूपं परं विदुः
rūpameva na saṃdeho viśvaṃ tasya vaśe yataḥ bhrāṃtirvidyā parā ceti śārvaṃ rūpaṃ paraṃ viduḥ
— indeed his form; there is no doubt, since the universe is in his control. (Some say) it is delusion and supreme knowledge; (thus) they know the supreme form of Śarva.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 5.8
अयथाबुद्धिरर्थेषु बहुधा भ्रांतिरुच्यते यथार्थाकारसंवित्तिर्विद्येति परिकीर्त्यते
ayathābuddhirartheṣu bahudhā bhrāṃtirucyate yathārthākārasaṃvittirvidyeti parikīrtyate
Cognition of objects otherwise than they are is called delusion, in its many kinds; awareness having the form of the object as it really is is termed knowledge.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.9
विकल्परहितं तत्त्वं परमित्यभिधीयते वैपरीत्यादसच्छब्दः कथ्यते वेदवादिभिः
vikalparahitaṃ tattvaṃ paramityabhidhīyate vaiparītyādasacchabdaḥ kathyate vedavādibhiḥ
Reality free of differentiation is called 'the supreme'; from its opposite, the word 'non-existent' is used by the expounders of the Veda.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.10
तयोः पतित्वात्तु शिवः सदसत्पतिरुच्यते क्षराक्षरात्मकं प्राहुः क्षराक्षरपरं परे
tayoḥ patitvāttu śivaḥ sadasatpatirucyate kṣarākṣarātmakaṃ prāhuḥ kṣarākṣaraparaṃ pare
But since he is lord of those two, Śiva is called the lord of the existent and the non-existent. (Some) declare him to consist of the perishable and the imperishable; others (say he is) beyond the perishable and the imperishable.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.11
क्षरस्सर्वाणि भूतानि कूटस्थो ऽक्षर उच्यते उभे ते परमेशस्य रूपे तस्य वशे यतः
kṣarassarvāṇi bhūtāni kūṭastho 'kṣara ucyate ubhe te parameśasya rūpe tasya vaśe yataḥ
All beings are the perishable; the one standing on the summit is called the imperishable. Both of these are forms of the Supreme Lord, since they are in his control.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.12
तयोः परः शिवः शांतः क्षराक्षरापरस्स्मृतः समष्टिव्यष्ठिरूपं च समष्टिव्यष्टिकारणम्
tayoḥ paraḥ śivaḥ śāṃtaḥ kṣarākṣarāparassmṛtaḥ samaṣṭivyaṣṭhirūpaṃ ca samaṣṭivyaṣṭikāraṇam
Beyond those two is Śiva, tranquil, held to be higher than the perishable and the imperishable; and (he is) of the form of the aggregate and the individual, and the cause of the aggregate and the individual.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.13
वदंति मुनयः केचिच्छिवं परमकारणम् समष्टिमाहुरव्यक्तं व्यष्टिं व्यक्तं तथैव च
vadaṃti munayaḥ kecicchivaṃ paramakāraṇam samaṣṭimāhuravyaktaṃ vyaṣṭiṃ vyaktaṃ tathaiva ca
Some sages call Śiva the supreme cause; they call the aggregate the unmanifest and the individual the manifest.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.14
ते रूपे परमेशस्य तदिच्छायाः प्रवर्तनात् तयोः कारणभावेन शिवं परमकारणम्
te rūpe parameśasya tadicchāyāḥ pravartanāt tayoḥ kāraṇabhāvena śivaṃ paramakāraṇam
Those two are forms of the Supreme Lord, since they operate by his will; and by being the cause of those two, Śiva (is) the supreme cause.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.15
कारणार्थविदः प्राहुः समष्टिव्यष्टिकारणम् जातिव्यक्तिस्वरूपीति कथ्यते कैश्चिदीश्वरः
kāraṇārthavidaḥ prāhuḥ samaṣṭivyaṣṭikāraṇam jātivyaktisvarūpīti kathyate kaiścidīśvaraḥ
Those who know the meaning of causality call (him) the cause of the aggregate and the individual; by some the Lord is said to be of the nature of the universal and the particular.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.16
या पिंडेप्यनुवर्तेत सा जातिरिति कथ्यते व्यक्तिर्व्यावृत्तिरूपं तं पिण्डजातेः समाश्रयम्
yā piṃḍepyanuvarteta sā jātiriti kathyate vyaktirvyāvṛttirūpaṃ taṃ piṇḍajāteḥ samāśrayam
That which continues even in the individual body is called the universal (jāti); the particular is of the form of exclusion — (and he is) the common ground of the individual and the universal.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.2 5.17
जातयो व्यक्तयश्चैव तदाज्ञापरिपालिताः यतस्ततो महादेवो जातिव्यक्तिवपुः स्मृतः
jātayo vyaktayaścaiva tadājñāparipālitāḥ yatastato mahādevo jātivyaktivapuḥ smṛtaḥ
Since universals and particulars are maintained by his command, therefore Mahādeva is held to have the universal and the particular for his body.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.18
प्रधानपुरुषव्यक्तकालात्मा कथ्यते शिवः प्रधानं प्रकृतिं प्राहुःक्षेत्रज्ञं पुरुषं तथा
pradhānapuruṣavyaktakālātmā kathyate śivaḥ pradhānaṃ prakṛtiṃ prāhuḥkṣetrajñaṃ puruṣaṃ tathā
Śiva is declared to be the self of pradhāna, puruṣa, the manifest, and time; pradhāna they call prakṛti, and puruṣa the knower of the field.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.19
त्रयोविंशतितत्त्वानि व्यक्तमाहुर्मनीषिणः कालः कार्यप्रपञ्चस्य परिणामैककारणम्
trayoviṃśatitattvāni vyaktamāhurmanīṣiṇaḥ kālaḥ kāryaprapañcasya pariṇāmaikakāraṇam
The wise call the twenty-three principles "the manifest"; time is the sole cause of the transformation of the expanse of effects.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.20
एषामीशो ऽधिपो धाता प्रवर्तकनिवर्तकः आविर्भावतिरोभावहेतुरेकः स्वराडजः
eṣāmīśo 'dhipo dhātā pravartakanivartakaḥ āvirbhāvatirobhāvaheturekaḥ svarāḍajaḥ
The Lord, the sovereign, the ordainer of these is he who sets (them) in motion and stops (them); he alone is the cause of (their) manifestation and disappearance, self-ruling, unborn.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.21
तस्मात्प्रधानपुरुषव्यक्तकालस्वरूपवान् ५५०अ हेतुर्नेताधिपस्तेषां धाता चोक्ता महेश्वरः
tasmātpradhānapuruṣavyaktakālasvarūpavān 550a heturnetādhipasteṣāṃ dhātā coktā maheśvaraḥ
Therefore Maheśvara, who has as his own nature the primordial matter, the puruṣa, the manifest, and time, is declared to be the cause, the leader, the sovereign of these, and their ordainer.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.22
विराड्ढिरण्यगर्भात्मा कैश्चिदीशो निगद्यते हिरण्यगर्भो लोकानां हेतुर्विश्वात्मको विराट्
virāḍḍhiraṇyagarbhātmā kaiścidīśo nigadyate hiraṇyagarbho lokānāṃ heturviśvātmako virāṭ
By some the Lord is called Virāṭ and Hiraṇyagarbha in nature: Hiraṇyagarbha is the cause of the worlds, and Virāṭ is he whose self is the universe.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.23
अंतर्यामी परश्चेति कथ्यते कविभिश्शिवः प्राज्ञस्तैजसविश्वात्मेत्यपरे संप्रचक्षते
aṃtaryāmī paraśceti kathyate kavibhiśśivaḥ prājñastaijasaviśvātmetyapare saṃpracakṣate
Śiva is spoken of by the seers as the inner controller and as the supreme; others declare him to be the self as prājña, taijasa, and viśva.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.24
तुरीयमपरे प्राहुः सौम्यमेव परे विदुः माता मानं च मेयं च मतिं चाहुरथापरे
turīyamapare prāhuḥ saumyameva pare viduḥ mātā mānaṃ ca meyaṃ ca matiṃ cāhurathāpare
Others call (him) the fourth; others again know (him) as gentle only; and still others call (him) the measurer, the means of measuring, the measured, and thought.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.25
कर्ता क्रिया च कार्यं च करणं कारणं परे जाग्रत्स्वप्नसुषुप्त्यात्मेत्यपरे संप्रचक्षते
kartā kriyā ca kāryaṃ ca karaṇaṃ kāraṇaṃ pare jāgratsvapnasuṣuptyātmetyapare saṃpracakṣate
Others (say he is) the agent, the action, the effect, the instrument, the cause; others declare him to be the self of waking, dream, and deep sleep.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.26
तुरीयमपरे प्राहुस्तुर्यातीतमितीतरे तमाहुर्विगुणं केचिद्गुणवन्तं परे विदुः
turīyamapare prāhusturyātītamitītare tamāhurviguṇaṃ kecidguṇavantaṃ pare viduḥ
Others call (him) the fourth, others (say he is) beyond the fourth; some call him devoid of qualities, others know him as possessing qualities.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.27
केचित्संसारिणं प्राहुस्तमसंसारिणं परे स्वतंत्रमपरे प्राहुरस्वतंत्रं परे विदुः
kecitsaṃsāriṇaṃ prāhustamasaṃsāriṇaṃ pare svataṃtramapare prāhurasvataṃtraṃ pare viduḥ
Some call him bound to transmigration, others not subject to transmigration; others call (him) independent, others know (him) as not independent.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.28
घोरमित्यपरे प्राहुः सौम्यमेव परे विदुः रागवंतं परे प्राहुर्वीतरागं तथा परे
ghoramityapare prāhuḥ saumyameva pare viduḥ rāgavaṃtaṃ pare prāhurvītarāgaṃ tathā pare
Others say (he is) terrible; others know (him) as gentle only; others call (him) possessed of passion, and others likewise free from passion.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.29
निष्क्रियं च परे प्राहुः सक्रियं चेतरे जनाः निरिंद्रियं परे प्राहुः सेंद्रियं च तथापरे
niṣkriyaṃ ca pare prāhuḥ sakriyaṃ cetare janāḥ niriṃdriyaṃ pare prāhuḥ seṃdriyaṃ ca tathāpare
Others call (him) actionless, and other people (call him) active; others call (him) without sense-organs, and others likewise possessed of sense-organs.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.30
ध्रुवमित्यपरे प्राहुस्तमध्रुवामितीरते अरूपं केचिदाहुर्वै रूपवंतं परे विदुः
dhruvamityapare prāhustamadhruvāmitīrate arūpaṃ kecidāhurvai rūpavaṃtaṃ pare viduḥ
Others say (he is) constant, (while) others declare him to be inconstant; some indeed call (him) formless, others know (him) as having form.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.31
अदृश्यमपरे प्राहुर्दृश्यमित्यपरे विदुः वाच्यमित्यपरे प्राहुरवाच्यमिति चापरे शब्दात्मकं परे प्राहुश्शब्दातीतमथापरे
adṛśyamapare prāhurdṛśyamityapare viduḥ vācyamityapare prāhuravācyamiti cāpare śabdātmakaṃ pare prāhuśśabdātītamathāpare
Others call (him) invisible, others know (him) as visible; others call (him) expressible in words, and others inexpressible; others call (him) of the nature of sound, and others beyond sound.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.32
केचिच्चिन्तामयं प्राहुश्चिन्तया रहितं परे ज्ञानात्मकं परे प्राहुर्विज्ञानमिति चापरे
keciccintāmayaṃ prāhuścintayā rahitaṃ pare jñānātmakaṃ pare prāhurvijñānamiti cāpare
Some call (him) made of thought, others (call him) free from thought; others call (him) of the nature of knowledge, and others (call him) discernment.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.33
केचिच्ज्ञेयमिति प्राहुरज्ञेयमिति केचन परमेके तमेवाहुरपरं च तथा परे
kecicjñeyamiti prāhurajñeyamiti kecana parameke tamevāhuraparaṃ ca tathā pare
Some say (he is) knowable, some (say he is) unknowable; some call him the supreme itself, and others likewise the non-supreme.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.34
एवं विकल्प्यमानं तु याथात्म्यं परमेष्ठिनः नाध्यवस्यंति मुनयो नानाप्रत्ययकारणात्
evaṃ vikalpyamānaṃ tu yāthātmyaṃ parameṣṭhinaḥ nādhyavasyaṃti munayo nānāpratyayakāraṇāt
But the true nature of the Highest One, being thus variously conceived, the sages do not determine, because the grounds of conviction are manifold.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.35
ये पुनस्सर्वभावेन प्रपन्नाः परमेश्वरम् ते हि जानंत्ययत्नेन शिवं परमकारणम्
ye punassarvabhāvena prapannāḥ parameśvaram te hi jānaṃtyayatnena śivaṃ paramakāraṇam
But those who have taken refuge in the Supreme Lord with their whole being—they indeed know, without effort, Śiva, the supreme cause.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.36
यावत्पशुर्नैव पश्यत्यनीशं १ पुराणं भुवनस्येशितारम् तावद्दुःखे वर्तते बद्धपाशः संसारे ऽस्मिञ्चक्रनेमिक्रमेण
yāvatpaśurnaiva paśyatyanīśaṃ 1 purāṇaṃ bhuvanasyeśitāram tāvadduḥkhe vartate baddhapāśaḥ saṃsāre 'smiñcakranemikrameṇa
So long as the bound soul does not see the lordless, ancient one, the ruler of the world, so long, with his bonds tied, does he dwell in suffering in this round of transmigration, in the manner of the succession of a wheel's rim.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.2 5.37
यदा २ पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् तदाविद्वान्पुण्यपापे विधूय निरंजनः परममुपैति साम्यम्
yadā 2 paśyaḥ paśyate rukmavarṇaṃ kartāramīśaṃ puruṣaṃ brahmayonim tadāvidvānpuṇyapāpe vidhūya niraṃjanaḥ paramamupaiti sāmyam
When the seer sees the gold-coloured one, the maker, the Lord, the puruṣa, the source of Brahman, then, knowing, having shaken off merit and demerit, stainless, he attains the highest sameness.
AI translation rendered from the Sanskrit, not a published edition