Shiva Purana (Books 1 & 7)
Partial text — Vidyeśvara and Vāyavīya Saṃhitās only
इत्याकर्ण्य वचः सौतं प्रोचुस्ते परमर्षयः वेदांतसारसर्वस्वं पुराणं श्रावयाद्भुतम्
Having heard these words, the supreme sages said to Sūta: 'Recite for us the wondrous Purāṇa, the very essence and entirety of Vedānta.'
इति श्रुत्वा मुनीनां स वचनं सुप्रहर्षितः संस्मरञ्छंकरं सूतः प्रोवाच मुनिसत्तमान्
Hearing the words of the sages, Sūta, greatly delighted, remembered Śaṃkara and spoke to the best of sages.
शृण्वंतु ऋषयः सर्वे स्मृत्वा शिवमनामयम् पुराणप्रवणं शैवं पुराणं वेदसारजम्
Let all the sages listen, remembering Śiva, the flawless one—the Śaiva Purāṇa, devoted to the Purāṇic tradition and the essence of the Vedas.
यत्र गीतं त्रिकं प्रीत्या भक्तिज्ञानविरागकम्
Where the threefold song is sung with affection, bringing devotion, knowledge, and detachment.
वेदांतवेद्यं सद्वस्तु विशेषेण प्रवर्णितम्
The true reality, known through Vedanta, is distinctly described.
शृण्वंतु ऋषयः सर्वे पुराणं वेदसारजम् पुरा कालेन महता कल्पे ऽतीते पुनःपुनः
Let all the sages listen to this Purana, the essence of the Vedas, which, in ancient times and in many past cycles, was repeatedly proclaimed.
अस्मिन्नुपस्थिते कल्पे प्रवृत्ते सृष्टिकर्मणि मुनीनां षट्कुलीनानां ब्रुवतामितरेतरम्
In this present cycle, as the work of creation began, the six clans of sages conversed with one another.
इदं परमिदं नेति विवादः सुमहानभूत् ते ऽभिजग्मुर्विधातारं ब्रह्माणं प्रष्टुमव्ययम्
A great dispute arose among them—'This is supreme, this is not'—and they approached the imperishable Brahma, the creator, to ask.
वाग्भिर्विनयगर्भाभिः सर्वे प्रांजलयो ऽब्रुवन् त्वं हि सर्वजगद्धाता सर्वकारणकारणम्
With words filled with humility, all stood with joined palms and said, 'You are indeed the creator of all worlds, the cause of every cause.'
कः पुमान्सर्वतत्त्वेभ्यः पुराणः परतः परः यतो वाचो निवर्तंते अप्राप्य मनसा सह
Who is the supreme person, beyond all principles, ancient and transcendent, from whom speech and mind return, unable to reach?
यस्मात्सर्वमिदं ब्रह्मविष्णुरुद्रेंद्रपूर्वकम् सहभूतेंद्रियैः सर्वैः प्रथमं संप्रसूयते
From whom everything arises—Brahma, Vishnu, Rudra, Indra, and all the senses together—first comes forth.
एष देवो महादेवः सर्वज्ञो जगदीश्वरः अयं तु परया भक्त्या दृश्यते ना ऽन्यथा क्वचित्
This god, the great god, is all-knowing, the lord of the universe; he is seen only through supreme devotion, never otherwise, anywhere.
रुद्रो हरिर्हरश्चैव तथान्ये च सुरेश्वराः भक्त्या परमया तस्य नित्यं दर्शनकांक्षिणः
Rudra, Hari, Hara, and other lords of the gods always long for his vision through supreme devotion.
बहुनात्र किमुक्तेन शिवे भक्त्या विमुच्यते प्रसादाद्देवताभक्तिः प्रसादो भक्तिसंभवः यथेहांकुरतो बीजं बीजतो वा यथांकुरः
What more needs to be said? Through devotion to Shiva, one is liberated; by grace, devotion to the gods arises, and grace is born from devotion, just as a sprout comes from a seed and a seed from a sprout.
तस्मादीशप्रसादार्थं यूयं गत्वा भुवं द्विजाः दीर्घसत्रं समाकृध्वं यूयं वर्षसहस्रकम्
Therefore, for the sake of the Lord's grace, you should go to earth, O twice-born, and undertake a long sacrificial session for a thousand years.
अमुष्यैवाध्वरेशस्य शिवस्यैव प्रसादतः वेदोक्तविद्यासारं तु ज्ञायते साध्यसाधनं
Through the grace of Shiva alone in that sacrifice, the essence of Vedic knowledge is known, along with what is to be accomplished and the means.
अथ किं परमं साध्यं किंवा तत्साधनं परम् साधकः कीदृशस्तत्र तदिदं ब्रूहि तत्त्वतः
Now, what is the supreme goal? What is its highest means? What kind of practitioner is required? Tell us this truthfully.
साध्यं शिवपदप्राप्तिः साधनं तस्य सेवनम् साधकस्तत्प्रसादाद्यो ऽनित्यादिफलनिःस्पृहः
The goal is attainment of Shiva's state; the means is service to him; the practitioner is one who, by his grace, is free from desire for impermanent fruits.
कर्म कृत्वा तु वेदोक्तं तदर्पितमहाफलम् परमेशपदप्राप्तः सालोक्यादिक्रमात्ततः
Having performed the actions prescribed in the Vedas and dedicated their great fruit, one attains the supreme abode of the Lord, progressing through stages such as sharing his world.
तत्तद्भक्त्यनुसारेण सर्वेषां परमं फलम् तत्साधनं बहुविधं साक्षादीशेन बोधितम्
According to each one's devotion, the supreme fruit is attained; the means are manifold, directly taught by the Lord.
संक्षिप्य तत्र वः सारं साधनं प्रब्रवीम्यहम् श्रोत्रेण श्रवणं तस्य वचसा कीर्तनं तथा
Summing up, I will declare to you the essence and the means: hearing with the ear, reciting with speech.
मनसा मननं तस्य महासाधनमुच्यते श्रोतव्यः कीर्तितव्यश्च मन्तव्यश्च महेश्वरः
Contemplation with the mind is said to be the great means; Maheshvara is to be heard, recited, and reflected upon.
इति श्रुतिप्रमाणं नः साधनेना ऽमुना परम् साध्यं व्रजत सर्वार्थसाधनैकपरायणाः
Thus, the authority of scripture for us is this means; by it, pursue the supreme goal, being devoted solely to the accomplishment of all purposes.
प्रत्यक्षं चक्षुषा दृष्ट्वा तत्र लोकः प्रवर्तते अप्रत्यक्षं हि सर्वत्र ज्ञात्वा श्रोत्रेण चेष्टते
People act upon what is seen directly with the eyes; but everywhere, knowing what is not directly seen, they act through hearing.
तस्माच्छ्रवणमेवादौ श्रुत्वा गुरुमुखाद्बुधः ततः संसाधयेदन्यत्कीर्तनं मननं सुधीः
Therefore, hearing is foremost; having listened from the teacher’s mouth, the wise person then accomplishes the rest—recitation and contemplation.
क्रमान्मननपर्यंते साधने ऽस्मिन्सुसाधिते शिवयोगो भवेत्तेन सालोक्यादिक्रमाच्छनैः
When this practice is thoroughly accomplished, step by step up to contemplation, Shiva-yoga arises, and gradually, through the sequence of sālokya and so on.
सर्वांगव्याधयः पश्चात्सर्वानंदश्च लीयते अभ्यासात्क्लेशमेतद्वै पश्चादाद्यंतमंगलम्
Afterwards, all bodily ailments and all bliss are dissolved; through practice, this hardship is endured, and later, auspiciousness arises from beginning to end.
मननं कीदृशं ब्रह्मञ्छ्रवणं चापि कीदृशम् कीर्तनं वा कथं तस्य कीर्तयैतद्यथायथम्
What kind of contemplation, O Brahman, and what kind of hearing? How is recitation to be performed? Tell this as it truly is.
पूजाजपेशगुणरूपविलासनाम्नां युक्तिप्रियेण मनसा परिशोधनं यत् तत्संततं मननमीश्वरदृष्टिलभ्यं सर्वेषु साधनवरेष्वपि मुख्यमुख्यम्
Purification by the mind, with fondness for reasoning, of the names describing the qualities, forms, and play of worship, recitation, and so on—this is continuous contemplation, attainable by the vision of the Lord, and among all excellent means, it is the chief.
गीतात्मना श्रुतिपदेन च भाषया वा शंभुप्रतापगुणरूपविलासनाम्नाम् वाचा स्फुटं तु रसवत्स्तवनं यदस्य तत्कीर्तनं भवति सा धनमत्र मध्यम्
By song, by the words of scripture, or by speech, the clear and flavorful praise of the names describing Shambhu’s glory, qualities, forms, and play—this is recitation, and here it is considered the intermediate means.