Shiva Purana (Books 1 & 7)

तन्मात्रापञ्चकं चैव भूतपञ्चकमेव च ज्ञानेंद्रियाणि पञ्चैक्यं पञ्च कर्मेन्द्रियाणि च

The five subtle elements, the five gross elements, the five organs of knowledge, and the five organs of action—these are enumerated.

प्रधानबुद्ध्यहंकारमनांसि च चतुष्टयम् समासादेवमव्यक्तं सविकारमुदाहृतम्

The four—primary substance, intellect, ego, and mind—are thus, in summary, the unmanifest with its modifications.

तत्कारणदशापन्नमव्यक्तमिति कथ्यते व्यक्तं कार्यदशापन्नं शरीरादिघटादिवत्

When in the state of cause, it is called unmanifest; when in the state of effect, it is called manifest, like a pot or a body.

यथा घटादिकं कार्यं मृदादेर्नातिभिद्यते शरीरादि तथा व्यक्तमव्यक्तान्नातिभिद्यते

Just as a pot or other effect is not entirely different from clay and the like, so too the body and such manifest things are not entirely distinct from the unmanifest.

तस्मादव्यक्तमेवैक्यकारणं करणानि च शरीरं च तदाधारं तद्भोग्यं चापि नेतरत्

Therefore, the unmanifest alone is the single cause; the instruments and the body are its support, and what is to be experienced by it—not anything else.

बुद्धीन्द्रियशरीरेभ्यो व्यतिरेकस्य कस्यचित् आत्मशब्दाभिधेयस्य वस्तुतो ऽपि कुतः स्थितिः

What real existence could there be, separate from intellect, senses, and body, for that which is denoted by the word 'self'?

बुद्धीन्द्रियशरीरेभ्यो व्यतिरेको विभोर्ध्रुवम् अस्त्येव कश्चिदात्मेति हेतुस्तत्र सुदुर्गमः

Indeed, there is certainly some distinction of the self from intellect, senses, and body, for the all-pervading one; but the reason for this is extremely difficult to grasp.

बुद्धीन्द्रियशरीराणां नात्मता सद्भिरिष्यते स्मृतेरनियतज्ञानादयावद्देहवेदनात्

The wise do not accept the identity of self with intellect, senses, or body, because memory, knowledge, and other faculties are uncertain and last only as long as bodily awareness.

अतः स्मर्तानुभूतानामशेषज्ञेयगोचरः अन्तर्यामीति वेदेषु वेदांतेषु च गीयते

Therefore, that which is the inner witness of all remembered and experienced things, and the field of all knowables, is called the 'Inner Controller' in the Vedas and Vedānta.

सर्वं तत्र स सर्वत्र व्याप्य तिष्ठति शाश्वतः तथापि क्वापि केनापि व्यक्तमेष न दृश्यते

He pervades all things there and everywhere, abiding eternally; yet, even so, he is not clearly seen anywhere by anyone.

नैवायं चक्षुषा ग्राह्यो नापरैरिन्द्रियैरपि

He cannot be grasped by the eye, nor by any other senses.

न च स्त्री न पुमानेष नैव चापि नपुंसकः नैवोर्ध्वं नापि तिर्यक् नाधस्तान्न कुतश्चन

He is neither woman nor man, nor is he neuter; he is not above, nor across, nor below, nor from anywhere.

अशरीरं शरीरेषु चलेषु स्थाणुमव्ययम् सदा पश्यति तं धीरो नरः प्रत्यवमर्शनात्

Without a body, yet present in bodies, moving and unmoving, imperishable—the wise person always perceives him through inner reflection.

किमत्र बहुनोक्तेन पुरुषो देहतः पृथक् अपृथग्ये तु पश्यंति ह्यसम्यक्तेषु दर्शनम्

Why speak at length? The person is distinct from the body; those who do not see this distinction have an incorrect view.

यच्छरीरमिदं प्रोक्तं पुरुषस्य ततः परम् अशुद्धमवशं दुःखमध्रुवं न च विद्यते

This body, which is said to belong to the person, is impure, powerless, painful, and impermanent; it is not the true self.

विपदां वीजभूतेन पुरुषस्तेन संयुतः सुखी दुःखी च मूढश्च भवति स्वेन कर्मणा

Joined with the seed of misfortune, the person becomes happy, unhappy, or deluded, according to his own actions.

अद्भिराप्लवितं क्षेत्रं जनयत्यंकुरं यथा आज्ञानात्प्लावितं कर्म देहं जनयते तथा

Just as a field watered by water produces a sprout, so too, action moistened by ignorance gives rise to the body.

अत्यंतमसुखावासास्स्मृताश्चैकांतमृत्यवः अनागता अतीताश्च तनवो ऽस्य सहस्रशः

Abodes of extreme happiness and deaths that are final—both those yet to come and those past—his bodies are thousands in number.

आगत्यागत्य शीर्णेषु शरीरेषु शरीरिणः अत्यंतवसतिः क्वापि न केनापि च लभ्यते

Coming and going, when bodies are worn out, the embodied one does not attain any permanent abode anywhere.

छादितश्च वियुक्तश्च शरीरैरेषु लक्ष्यते चंद्रबिंबवदाकाशे तरलैरभ्रसंचयैः

Covered and separated by bodies, he is perceived like the moon's disk in the sky, veiled by shifting masses of clouds.

अनेकदेहभेदेन भिन्ना वृत्तिरिहात्मनः अष्टापदपरिक्षेपे ह्यक्षमुद्रेव लक्ष्यते

Here, the activity of the self is seen as diverse due to the differences of many bodies, just as in the enclosure of a chessboard, the movement of a piece is observed.

नैवास्य भविता कश्चिन्नासौ भवति कस्यचित् पथि संगम एवायं दारैः पुत्रैश्च बंधुभिः

No one belongs to another, nor does anyone belong to anyone else; this meeting with wives, sons, and relatives is only a chance encounter.

यथा काष्ठं च काष्ठं च समेयातां महोदधौ समेत्य च व्यपेयातां तद्वद्भूतसमागमः

Just as one piece of wood meets another in the vast ocean, and after meeting, they part again—so too is the gathering of beings.

स पश्यति शरीरं तच्छरीरं तन्न पश्यति तौ पश्यति परः कश्चित्तावुभौ तं न पश्यतः

One sees that body, but that body does not see; someone else sees both, but those two do not see him.

ब्रह्माद्याः स्थावरांतश्च पशवः परिकीर्तिताः पशूनामेव सर्वेषां प्रोक्तमेतन्निदर्शनम्

From Brahmā down to the immovable, all are called cattle; this illustration is given for all beings.

स एष बध्यते पाशैः सुखदुःखाशनः पशुः लीलासाधनभूतो य ईश्वरस्येति सूरयः

Bound by fetters, experiencing pleasure and pain, the being is called a 'cattle,' serving as an instrument for the Lord’s play—so say the wise.

अज्ञो जंतुरनीशो ऽयमात्मनस्सुखदुःखयोः ईश्वरप्रेरितो गच्छेत्स्वर्गं वा श्वभ्रमेव वा

This ignorant creature, powerless over its own happiness and suffering, moves to heaven or to hell, driven by the Lord’s will.

इत्याकर्ण्यानिलवचो मुनयः प्रीतमानसाः प्रोचुः प्रणम्य तं वायुं शैवागमविचक्षणम्

Hearing these words of the wind, the sages, their minds delighted, bowed to that Vāyu, the expert in the Śaiva doctrine, and spoke.

यो ऽयं पशुरिति प्रोक्तो यश्च पाश उदाहृतः अभ्यां विलक्षणः कश्चित्कोयमस्ति तयोः पतिः

This one called 'cattle,' and that which is called 'fetters'—who is the distinct master over these two? Who is he?