Chapter 40
अध्यायः 40
Vāyavīya Saṃhitā, Chapter 40
Shlokas (37)
+ Add ShlokaVayaviya-samhita - Chapter 40 - Verse 1
Shiva Purana (siva.sh) · Chapter 40 · Verse 1
उपमन्युरुवाच ॥ विग्रहं देवदेवस्य विश्वमेतच्चराचरम् ॥७-२,५-१ तदेवं न विजानंति पशवः पाशगौरवात् ॥ १ ॥
upamanyuruvAca ॥ vigrahaM devadevasya vizvametaccarAcaram ॥7-2,5-1 tadevaM na vijAnaMti pazavaH pAzagauravAt ॥ 1 ॥
Upamanyu said:— This universe of the mobile and immobile beings is the cosmic body of the lord of the gods. The Paśus do not know it at all due to the intricacy of the Pāśa.
Vayaviya-samhita - Chapter 40 - Verse 2
Shiva Purana (siva.sh) · Chapter 40 · Verse 2
तमेकमेव बहुधा वदंति यदुनंदन ॥ अजानन्तः परं भावमविकल्पं महर्षयः ॥ २ ॥
tamekameva bahudhA vadaMti yadunaMdana ॥ ajAnantaH paraM bhAvamavikalpaM maharSayaH ॥ 2 ॥
O scion of the family of Yadu, not knowing his great, nature, never subject to alteration or doubts, some sages call him many though he is one.
Vayaviya-samhita - Chapter 40 - Verse 3
Shiva Purana (siva.sh) · Chapter 40 · Verse 3
अपरं ब्रह्मरूपं च परं ब्रह्मात्मकं तथा ॥ केचिदाहुर्महादेवमनादिनिधनं परम् ॥ ३ ॥
aparaM brahmarUpaM ca paraM brahmAtmakaM tathA ॥ kecidAhurmahAdevamanAdinidhanaM param ॥ 3 ॥
About the great lord, without beginning or death, some say he is Aparabrahmarūpa, some say he is Parabrahmarūpa.
Vayaviya-samhita - Chapter 40 - Verse 4
Shiva Purana (siva.sh) · Chapter 40 · Verse 4
भूतेंद्रियांतःकरणप्रधानविषयात्मकम् ॥ अपरं ब्रह्म निर्दिष्टं परं ब्रह्म चिदात्मकम् ॥ ४ ॥
bhUteMdriyAMtaHkaraNapradhAnaviSayAtmakam ॥ aparaM brahma nirdiSTaM paraM brahma cidAtmakam ॥ 4 ॥
According to them Aparabrahmarūpa is that aspect when the godhead is identified with the elements, Antaḥkaraṇa the Indriyas, the Pradhāna and the sensual objects. The Parabrahman is the great Brahman in the form of Cit.
Vayaviya-samhita - Chapter 40 - Verse 5
Shiva Purana (siva.sh) · Chapter 40 · Verse 5
बृहत्त्वाद्बृहणत्वाद्वा ब्रह्म चेत्यभिधीयते ॥ उभे ते ब्रह्मणो रूपे ब्रह्मणो ऽधिपतेः प्रभोः ॥ विद्या ऽविद्यास्वरूपीति कैश्चिदीशो निगद्यते ॥ ५ ॥
bRhattvAdbRhaNatvAdvA brahma cetyabhidhIyate ॥ ubhe te brahmaNo rUpe brahmaNo 'dhipateH prabhoH ॥ vidyA 'vidyAsvarUpIti kaizcidIzo nigadyate ॥ 5 ॥
The godhead is called Brahman because it is immense and it expands. Some say that the Īśa is of the form of Vidyā and Avidyā. Thus there are two forms of lord Brahman, the lord of Brahmā.
Vayaviya-samhita - Chapter 40 - Verse 6
Shiva Purana (siva.sh) · Chapter 40 · Verse 6
विद्यां तु चेतनां प्राहुस्तथाविद्यामचेतनाम् ॥ विद्या ऽविद्यात्मकं चैव विश्वं विश्वगुरोर्विभोः ॥ ६ ॥
vidyAM tu cetanAM prAhustathAvidyAmacetanAm ॥ vidyA 'vidyAtmakaM caiva vizvaM vizvagurorvibhoH ॥ 6 ॥
They say that Vidyā is Cetanā (consciousness) and Avidyā is Acetanā (insentience). The universe too is in the form of Vidyā and Avidyā as belonging to the lord, the preceptor of the universe.
Vayaviya-samhita - Chapter 40 - Verse 7
Shiva Purana (siva.sh) · Chapter 40 · Verse 7
रूपमेव न संदेहो विश्वं तस्य वशे यतः ॥ भ्रांतिर्विद्या परा चेति शार्वं रूपं परं विदुः ॥ ७ ॥
rUpameva na saMdeho vizvaM tasya vaze yataH ॥ bhrAMtirvidyA parA ceti zArvaM rUpaM paraM viduH ॥ 7 ॥
There is no doubt in this that the universe is his form because it is subservient to him. Others know the form of Śiva as delusion and Para Vidyā.
Vayaviya-samhita - Chapter 40 - Verse 8
Shiva Purana (siva.sh) · Chapter 40 · Verse 8
अयथाबुद्धिरर्थेषु बहुधा भ्रांतिरुच्यते ॥ यथार्थाकारसंवित्तिर्विद्येति परिकीर्त्यते ॥ ८ ॥
ayathAbuddhirartheSu bahudhA bhrAMtirucyate ॥ yathArthAkArasaMvittirvidyeti parikIrtyate ॥ 8 ॥
Delusion usually means Ayathābuddhi (not knowing as it is) in regard to the objects. Vidyā is opposite to it where the knowledge is in the true form.
Vayaviya-samhita - Chapter 40 - Verse 9
Shiva Purana (siva.sh) · Chapter 40 · Verse 9
विकल्परहितं तत्त्वं परमित्यभिधीयते ॥ वैपरीत्यादसच्छब्दः कथ्यते वेदवादिभिः ॥ ९ ॥
vikalparahitaM tattvaM paramityabhidhIyate ॥ vaiparItyAdasacchabdaH kathyate vedavAdibhiH ॥ 9 ॥
The great principle is devoid of alteration or doubts. The opposite thing is connoted by the word Asat as explained by those who propound the Vedas.
Vayaviya-samhita - Chapter 40 - Verse 10
Shiva Purana (siva.sh) · Chapter 40 · Verse 10
तयोः पतित्वात्तु शिवः सदसत्पतिरुच्यते ॥ क्षराक्षरात्मकं प्राहुः क्षराक्षरपरं परे ॥ १० ॥
tayoH patitvAttu zivaH sadasatpatirucyate ॥ kSarAkSarAtmakaM prAhuH kSarAkSaraparaM pare ॥ 10 ॥
Since he is the lord of the two, Śiva is called the lord of the Sat and Asat. Some say that he is in the form of Kṣara and Akṣara. Others say that he is beyond Kṣara and Akṣara.
Vayaviya-samhita - Chapter 40 - Verse 11
Shiva Purana (siva.sh) · Chapter 40 · Verse 11
क्षरस्सर्वाणि भूतानि कूटस्थो ऽक्षर उच्यते ॥ उभे ते परमेशस्य रूपे तस्य वशे यतः ॥ ११ ॥
kSarassarvANi bhUtAni kUTastho 'kSara ucyate ॥ ubhe te paramezasya rUpe tasya vaze yataH ॥ 11 ॥
The living beings are called Kṣara. The Kūṭastha is called Akṣara. Both these are the forms of the lord because they are under his control.
Vayaviya-samhita - Chapter 40 - Verse 12
Shiva Purana (siva.sh) · Chapter 40 · Verse 12
तयोः परः शिवः शांतः क्षराक्षरापरस्स्मृतः ॥ समष्टिव्यष्ठिरूपं च समष्टिव्यष्टिकारणम् ॥ १२ ॥
tayoH paraH zivaH zAMtaH kSarAkSarAparassmRtaH ॥ samaSTivyaSThirUpaM ca samaSTivyaSTikAraNam ॥ 12 ॥
The other of the two is Lord Śiva, who is peaceful and is known as the other of the syllables. He is the form of the whole and the cause of the whole.
Vayaviya-samhita - Chapter 40 - Verse 13
Shiva Purana (siva.sh) · Chapter 40 · Verse 13
वदंति मुनयः केचिच्छिवं परमकारणम् ॥ समष्टिमाहुरव्यक्तं व्यष्टिं व्यक्तं तथैव च ॥ १३ ॥
vadaMti munayaH kecicchivaM paramakAraNam ॥ samaSTimAhuravyaktaM vyaSTiM vyaktaM tathaiva ca ॥ 13 ॥
Some sages say that Lord Śiva is the supreme cause. They say that the whole is the unmanifest and the manifest is the whole.
Vayaviya-samhita - Chapter 40 - Verse 14
Shiva Purana (siva.sh) · Chapter 40 · Verse 14
ते रूपे परमेशस्य तदिच्छायाः प्रवर्तनात् ॥ तयोः कारणभावेन शिवं परमकारणम् ॥ १४ ॥
te rUpe paramezasya tadicchAyAH pravartanAt ॥ tayoH kAraNabhAvena zivaM paramakAraNam ॥ 14 ॥
They are the forms of the lord because they function at his will. Since he is their cause, those who know the meaning of the ‘cause’ say that Śiva the great cause is the cause of both the universal and the individual.
Vayaviya-samhita - Chapter 40 - Verse 15
Shiva Purana (siva.sh) · Chapter 40 · Verse 15
कारणार्थविदः प्राहुः समष्टिव्यष्टिकारणम् ॥ जातिव्यक्तिस्वरूपीति कथ्यते कैश्चिदीश्वरः ॥ १५ ॥
kAraNArthavidaH prAhuH samaSTivyaSTikAraNam ॥ jAtivyaktisvarUpIti kathyate kaizcidIzvaraH ॥ 15 ॥
Those who know the cause and effect say that the whole is the cause of the whole. Some say that God is the embodiment of race and individuality.
Vayaviya-samhita - Chapter 40 - Verse 16
Shiva Purana (siva.sh) · Chapter 40 · Verse 16
या पिंडेप्यनुवर्तेत सा जातिरिति कथ्यते ॥ व्यक्तिर्व्यावृत्तिरूपं तं पिण्डजातेः समाश्रयम् ॥ १६ ॥
yA piMDepyanuvarteta sA jAtiriti kathyate ॥ vyaktirvyAvRttirUpaM taM piNDajAteH samAzrayam ॥ 16 ॥
That which follows the body is called jati. The individual is the form of inversion that is the source of the mass species.
Vayaviya-samhita - Chapter 40 - Verse 17
Shiva Purana (siva.sh) · Chapter 40 · Verse 17
जातयो व्यक्तयश्चैव तदाज्ञापरिपालिताः ॥ यतस्ततो महादेवो जातिव्यक्तिवपुः स्मृतः ॥ १७ ॥
jAtayo vyaktayazcaiva tadAjJAparipAlitAH ॥ yatastato mahAdevo jAtivyaktivapuH smRtaH ॥ 17 ॥
The species and individuals are subject to his command. From that time onwards Mahadeva is said to be the embodiment of the species and the individual.
Vayaviya-samhita - Chapter 40 - Verse 18
Shiva Purana (siva.sh) · Chapter 40 · Verse 18
प्रधानपुरुषव्यक्तकालात्मा कथ्यते शिवः ॥ प्रधानं प्रकृतिं प्राहुःक्षेत्रज्ञं पुरुषं तथा ॥ १८ ॥
pradhAnapuruSavyaktakAlAtmA kathyate zivaH ॥ pradhAnaM prakRtiM prAhuHkSetrajJaM puruSaM tathA ॥ 18 ॥
Lord Śiva is said to be the manifested time-self of the Supreme Personality of Godhead. They say that nature is the principal and that the knower of the field is the Purusha.
Vayaviya-samhita - Chapter 40 - Verse 19
Shiva Purana (siva.sh) · Chapter 40 · Verse 19
त्रयोविंशतितत्त्वानि व्यक्तमाहुर्मनीषिणः ॥ कालः कार्यप्रपञ्चस्य परिणामैककारणम् ॥ १९ ॥
trayoviMzatitattvAni vyaktamAhurmanISiNaH ॥ kAlaH kAryaprapaJcasya pariNAmaikakAraNam ॥ 19 ॥
The learned say that the twenty-three elements are manifest. Time is the sole cause of the results of the world of action.
Vayaviya-samhita - Chapter 40 - Verse 20
Shiva Purana (siva.sh) · Chapter 40 · Verse 20
एषामीशो ऽधिपो धाता प्रवर्तकनिवर्तकः ॥ आविर्भावतिरोभावहेतुरेकः स्वराडजः ॥ २० ॥
eSAmIzo 'dhipo dhAtA pravartakanivartakaH ॥ AvirbhAvatirobhAvaheturekaH svarADajaH ॥ 20 ॥
The Lord of these is the master, the creator, the initiator and the destroyer. The one cause of appearance and disappearance is the self-born.
Vayaviya-samhita - Chapter 40 - Verse 21
Shiva Purana (siva.sh) · Chapter 40 · Verse 21
तस्मात्प्रधानपुरुषव्यक्तकालस्वरूपवान् ॥ हेतुर्नेताधिपस्तेषां धाता चोक्ता महेश्वरः ॥ २१ ॥
tasmAtpradhAnapuruSavyaktakAlasvarUpavAn ॥ heturnetAdhipasteSAM dhAtA coktA mahezvaraH ॥ 21 ॥
Therefore, the Supreme Personality of Godhead is the manifest form of time. The cause, the leader, the lord and the creator of them is said to be the Supreme Lord.
Vayaviya-samhita - Chapter 40 - Verse 22
Shiva Purana (siva.sh) · Chapter 40 · Verse 22
विराड्ढिरण्यगर्भात्मा कैश्चिदीशो निगद्यते ॥ हिरण्यगर्भो लोकानां हेतुर्विश्वात्मको विराट् ॥ २२ ॥
virADDhiraNyagarbhAtmA kaizcidIzo nigadyate ॥ hiraNyagarbho lokAnAM heturvizvAtmako virAT ॥ 22 ॥
By some he is mentioned as the Ātman of Virāṭ and Hiraṇyagarbha. Hiraṇyagarbha is the cause of the worlds, Brahmā etc., Virāṭ is the cosmic form or being.
Vayaviya-samhita - Chapter 40 - Verse 23
Shiva Purana (siva.sh) · Chapter 40 · Verse 23
अंतर्यामी परश्चेति कथ्यते कविभिश्शिवः ॥ प्राज्ञस्तैजसविश्वात्मेत्यपरे संप्रचक्षते ॥ २३ ॥
aMtaryAmI parazceti kathyate kavibhizzivaH ॥ prAjJastaijasavizvAtmetyapare saMpracakSate ॥ 23 ॥
Śiva is called as the immanent and the great soul. Others say he is the Ātman of Prājña, Taijasa and Viśva.
Vayaviya-samhita - Chapter 40 - Verse 24
Shiva Purana (siva.sh) · Chapter 40 · Verse 24
तुरीयमपरे प्राहुः सौम्यमेव परे विदुः ॥ माता मानं च मेयं च मतिं चाहुरथापरे ॥ २४ ॥
turIyamapare prAhuH saumyameva pare viduH ॥ mAtA mAnaM ca meyaM ca matiM cAhurathApare ॥ 24 ॥
Others say he is the fourth being Saumya. Others say that he is the measurer, measure and the measured as well as the intellect.
Vayaviya-samhita - Chapter 40 - Verse 25
Shiva Purana (siva.sh) · Chapter 40 · Verse 25
कर्ता क्रिया च कार्यं च करणं कारणं परे ॥ जाग्रत्स्वप्नसुषुप्त्यात्मेत्यपरे संप्रचक्षते ॥ २५ ॥
kartA kriyA ca kAryaM ca karaNaM kAraNaM pare ॥ jAgratsvapnasuSuptyAtmetyapare saMpracakSate ॥ 25 ॥
Others declare that he is the maker, the action, the effect, the instrument and the cause. Others say that he is the Ātman of wakefulness, dream and slumber.
Vayaviya-samhita - Chapter 40 - Verse 26
Shiva Purana (siva.sh) · Chapter 40 · Verse 26
तुरीयमपरे प्राहुस्तुर्यातीतमितीतरे ॥ तमाहुर्विगुणं केचिद्गुणवन्तं परे विदुः ॥ २६ ॥
turIyamapare prAhusturyAtItamitItare ॥ tamAhurviguNaM kecidguNavantaM pare viduH ॥ 26 ॥
Some call him the fourth one or the being beyond the fourth one. Some call him devoid of Guṇas or possessing Guṇas.
Vayaviya-samhita - Chapter 40 - Verse 27
Shiva Purana (siva.sh) · Chapter 40 · Verse 27
केचित्संसारिणं प्राहुस्तमसंसारिणं परे ॥ स्वतंत्रमपरे प्राहुरस्वतंत्रं परे विदुः ॥ २७ ॥
kecitsaMsAriNaM prAhustamasaMsAriNaM pare ॥ svataMtramapare prAhurasvataMtraM pare viduH ॥ 27 ॥
Some say that the living entity is in the material world, while others say that he is living in the darkness. Others say it is independent while others know it is not independent.
Vayaviya-samhita - Chapter 40 - Verse 28
Shiva Purana (siva.sh) · Chapter 40 · Verse 28
घोरमित्यपरे प्राहुः सौम्यमेव परे विदुः ॥ रागवंतं परे प्राहुर्वीतरागं तथा परे ॥ २८ ॥
ghoramityapare prAhuH saumyameva pare viduH ॥ rAgavaMtaM pare prAhurvItarAgaM tathA pare ॥ 28 ॥
Others say that it is terrible, while others consider it to be gentle. Some say he is passionate and others say he is devoid of passion.
Vayaviya-samhita - Chapter 40 - Verse 29
Shiva Purana (siva.sh) · Chapter 40 · Verse 29
निष्क्रियं च परे प्राहुः सक्रियं चेतरे जनाः ॥ निरिंद्रियं परे प्राहुः सेंद्रियं च तथापरे ॥ २९ ॥
niSkriyaM ca pare prAhuH sakriyaM cetare janAH ॥ niriMdriyaM pare prAhuH seMdriyaM ca tathApare ॥ 29 ॥
Some say it is inactive while others say it is active. Some say that it is without senses and others say that it is with senses.
Vayaviya-samhita - Chapter 40 - Verse 30
Shiva Purana (siva.sh) · Chapter 40 · Verse 30
ध्रुवमित्यपरे प्राहुस्तमध्रुवामितीरते ॥ अरूपं केचिदाहुर्वै रूपवंतं परे विदुः ॥ ३० ॥
dhruvamityapare prAhustamadhruvAmitIrate ॥ arUpaM kecidAhurvai rUpavaMtaM pare viduH ॥ 30 ॥
Others call it Dhruva, while others call it Dhruva. Some say it is formless while others know it to be formless.
Vayaviya-samhita - Chapter 40 - Verse 31
Shiva Purana (siva.sh) · Chapter 40 · Verse 31
अदृश्यमपरे प्राहुर्दृश्यमित्यपरे विदुः ॥ वाच्यमित्यपरे प्राहुरवाच्यमिति चापरे ॥ शब्दात्मकं परे प्राहुश्शब्दातीतमथापरे ॥ ३१ ॥
adRzyamapare prAhurdRzyamityapare viduH ॥ vAcyamityapare prAhuravAcyamiti cApare ॥ zabdAtmakaM pare prAhuzzabdAtItamathApare ॥ 31 ॥
Some say that it is invisible, while others say that it is visible. Some say that it is to be spoken, while others say that it is not to be spoken. Some say that it is sound-based while others say it is transcendental to sound.
Vayaviya-samhita - Chapter 40 - Verse 32
Shiva Purana (siva.sh) · Chapter 40 · Verse 32
केचिच्चिन्तामयं प्राहुश्चिन्तया रहितं परे ॥ ज्ञानात्मकं परे प्राहुर्विज्ञानमिति चापरे ॥ ३२ ॥
keciccintAmayaM prAhuzcintayA rahitaM pare ॥ jJAnAtmakaM pare prAhurvijJAnamiti cApare ॥ 32 ॥
Some say that it is full of anxiety, while others say that it is free from anxiety. Others say that it is knowledge-based and others that it is knowledge.
Vayaviya-samhita - Chapter 40 - Verse 33
Shiva Purana (siva.sh) · Chapter 40 · Verse 33
केचिच्ज्ञेयमिति प्राहुरज्ञेयमिति केचन ॥ परमेके तमेवाहुरपरं च तथा परे ॥ ३३ ॥
kecicjJeyamiti prAhurajJeyamiti kecana ॥ parameke tamevAhuraparaM ca tathA pare ॥ 33 ॥
Some say that it is knowable, while others say that it is not. Some call Him the Supreme and others call Him the Supreme.
Vayaviya-samhita - Chapter 40 - Verse 34
Shiva Purana (siva.sh) · Chapter 40 · Verse 34
एवं विकल्प्यमानं तु याथात्म्यं परमेष्ठिनः ॥ नाध्यवस्यंति मुनयो नानाप्रत्ययकारणात् ॥ ३४ ॥
evaM vikalpyamAnaM tu yAthAtmyaM parameSThinaH ॥ nAdhyavasyaMti munayo nAnApratyayakAraNAt ॥ 34 ॥
Thus his innate nature, the true form, is being doubted. The sages are unable to determine the true nature of the lord due to the presence of different ideas and beliefs.
Vayaviya-samhita - Chapter 40 - Verse 35
Shiva Purana (siva.sh) · Chapter 40 · Verse 35
ये पुनस्सर्वभावेन प्रपन्नाः परमेश्वरम् ॥ ते हि जानंत्ययत्नेन शिवं परमकारणम् ॥ ३५ ॥
ye punassarvabhAvena prapannAH paramezvaram ॥ te hi jAnaMtyayatnena zivaM paramakAraNam ॥ 35 ॥
On the other hand, only those who have resorted to the lord in all piety know Śiva, the great cause, without any strain.
Vayaviya-samhita - Chapter 40 - Verse 36
Shiva Purana (siva.sh) · Chapter 40 · Verse 36
यावत्पशुर्नैव पश्यत्यनीशं १ पुराणं भुवनस्येशितारम् ॥ तावद्दुःखे वर्तते बद्धपाशः संसारे ऽस्मिञ्चक्रनेमिक्रमेण ॥ ३६ ॥
yAvatpazurnaiva pazyatyanIzaM 1 purANaM bhuvanasyezitAram ॥ tAvadduHkhe vartate baddhapAzaH saMsAre 'smiJcakranemikrameNa ॥ 36 ॥
As long as the individual does not achieve the realization of the primordial lord who has no lord above him and who is the ruler of the worlds, he remains in misery bound by the noose. He undergoes the sufferings of the worldly existence in succession like the rim of the wheel.
Vayaviya-samhita - Chapter 40 - Verse 37
Shiva Purana (siva.sh) · Chapter 40 · Verse 37
यदा २ पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् ॥ तदाविद्वान्पुण्यपापे विधूय निरंजनः परममुपैति साम्यम् ॥ ३७ ॥
yadA 2 pazyaH pazyate rukmavarNaM kartAramIzaM puruSaM brahmayonim ॥ tadAvidvAnpuNyapApe vidhUya niraMjanaH paramamupaiti sAmyam ॥ 37 ॥
When the seer sees the maker, the lord, golden in colour, the Puruṣa the origin of Brahmā, he shakes off both merits and sins and becomes unsullied. He attains the great equality or union with the lord.