Shiva Purana (Books 1 & 7)

अतो मृत्युंजयायेत्थममृतप्लावनं सदा शिवशक्त्यमृतस्पर्शे लब्धं येन कुतो मृतिः

Therefore, by always bathing with nectar in this way, one becomes a conqueror of death; having touched the nectar of Shiva and Shakti, how can there be death?

यो वेद दहनं गुह्यं प्लावनं च यथोदितम् अग्नीषोमपदं हित्वा न स भूयो ऽभिजायते

He who knows the secret burning and the bathing as described, abandoning the state of Agni and Soma, is not born again.

शिवाग्निना तनुं दग्ध्वा शक्तिसौम्या मृतेन यः प्लावयेद्योगमार्गेण सो ऽमृतत्वाय कल्पते

He who burns the body with the fire of Shiva and bathes it with the nectar of Shakti by the path of yoga becomes fit for immortality.

हृदि कृत्वेममर्थं वै देवेन समुदाहृतम् अग्नीषोमात्मकं विश्वं जगदित्यनुरूपतः

Having placed in the heart this meaning spoken by the god, that the whole universe is of the nature of Agni and Soma, accordingly.

निवेदयामि जगतो वागर्थात्म्यं कृतं यथा षडध्ववेदनं सम्यक् समासान्न तु विस्तरात्

I will explain how the essence of speech and meaning in the world has been established, and the knowledge of the sixfold path, briefly and not in detail.

नास्ति कश्चिदशब्दार्थो नापि शब्दो निरर्थकः ततो हि समये शब्दस्सर्वस्सर्वार्थबोधकः

There is no object without sound, nor is there any sound without meaning; therefore, at the right time, every sound conveys all meanings.

प्रकृतेः परिणामो ऽयं द्विधा शब्दार्थभावना तामाहुः प्राकृतीं मूर्तिं शिवयोः परमात्मनोः

This transformation of nature is twofold: the manifestation of sound and meaning. This is called the primal form of Shiva and Shakti, the supreme selves.

शब्दात्मिका विभूतिर्या सा त्रिधा कथ्यते बुधैः स्थूला सूक्ष्मा परा चेति स्थूला या श्रुतिगोचरा

That power which is of the nature of sound is described by the wise as threefold: gross, subtle, and supreme. The gross is that which is perceived by hearing.

सूक्ष्मा चिन्तामयी प्रोक्ता चिंतया रहिता परा या शक्तिः सा परा शक्तिश्शिवतत्त्वसमाश्रया

The subtle is said to be composed of thought; the supreme is without thought. That power is the supreme power, resting in the principle of Shiva.

ज्ञानशक्तिसमायोगादिच्छोपोद्बलिका तथा सर्वशक्तिसमष्ट्यात्मा शक्तितत्त्वसमाख्यया

By the union with the power of knowledge, it is also strengthened by will; as the totality of all powers, it is known as the principle of power.

समस्तकार्यजातस्य मूलप्रकृतितां गता सैव कुण्डलिनी माया शुद्धाध्वपरमा सती

Having become the root-nature of all created things, she is called Kuṇḍalinī, Māyā, and the supreme pure path.

सा विभागस्वरूपैव षडध्वात्मा विजृंभते तत्र शब्दास्त्रयो ऽध्वानस्त्रयश्चार्थाः समीरिताः

She, being of the nature of division, expands as the sixfold path; therein, three are of sound and three are of meaning, as has been declared.

सर्वेषामपि वै पुंसां नैजशुद्ध्यनुरूपतः लयभोगाधिकारास्स्युस्सर्वतत्त्वविभागतः

For all people, according to their own purity, the authority for dissolution or enjoyment arises from the division of all the principles.

कलाभिस्तानि तत्त्वानि व्याप्तान्येव यथातथम् परस्याः प्रकृतेरादौ पञ्चधा परिणामतः

By means of the kalās, those principles are indeed pervaded, just as they are, at the beginning of the supreme Prakṛti, through their fivefold transformation.

कलाश्च ता निवृत्त्याद्याः पर्याप्ता इति निश्चयः मंत्राध्वा च पदाध्वा च वर्णाध्वा चेति शब्दतः

And those kalās, beginning with Nivṛtti, are considered sufficient; the paths of mantra, pada, and varṇa are so named by their respective terms.

भुवनाध्वा च तत्त्वाध्वा कलाध्वा चार्थतः क्रमात् अत्रान्योन्यं च सर्वेषां व्याप्यव्यापकतोच्यते

The paths of bhuvana, tattva, and kalā are, in order, established by their meanings; here, the mutual pervasion and non-pervasion of all is explained.

मंत्राः सर्वैः पदैर्व्याप्ता वाक्यभावात्पदानि च वर्णैर्वर्णसमूहं हि पदमाहुर्विपश्चितः

Mantras are pervaded by all padas, since sentences are formed from words; and words, by letters, for the wise declare that a group of letters is called a word.

वर्णास्तु भुवनैर्व्याप्तास्तेषां तेषूपलंभनात् भुवनान्यपि तत्त्वौघैरुत्पत्त्यांतर्बहिष्क्रमात्

Letters are pervaded by bhuvanas, since they are found within them; and the bhuvanas, in turn, by groups of tattvas, through their arising and outward expansion.

व्याप्तानि कारणैस्तत्त्वैरारब्धत्वादनेकशः अंतरादुत्थितानीह भुवनानि तु कानिचित्

They are pervaded in many ways by the causal tattvas, since they are established from them; and here, some bhuvanas arise from within.

पौराणिकानि चान्यानि विज्ञेयानि शिवागमे सांख्ययोगप्रसिद्धानि तत्त्वान्यपि च कानिचित्

Other bhuvanas, known from the Purāṇas, are to be understood in the Śivāgama; and some tattvas are also established in Sāṃkhya and Yoga.

शिवशास्त्रप्रसिद्धानि ततोन्यान्यपि कृत्स्नशः कलाभिस्तानि तत्त्वानि व्याप्तान्येव यथातथम्

Other tattvas, well-known in the scriptures of Śiva, are also to be considered in their entirety; by means of the kalās, those principles are indeed pervaded, just as they are.

परस्याः प्रकृतेरादौ पञ्चधा परिणामतः कलाश्च ता निवृत्त्याद्या व्याप्ताः पञ्च यथोत्तरम्

At the beginning of the supreme Prakṛti, through its fivefold transformation, those kalās, beginning with Nivṛtti, pervade the five, each in its proper order.

व्यापिकातः परा शक्तिरविभक्ता षडध्वनाम् परप्रकृतिभावस्य तत्सत्त्वाच्छिवतत्त्वतः

From the standpoint of pervasion, the supreme power is undivided among the six paths, for the existence of the supreme nature is established from the Śiva principle.

शक्त्यादि च पृथिव्यन्तं शिवतत्त्वसमुद्भवम् व्याप्तमेकेन तेनैव मृदा कुंभादिकं यथा

From Śakti and so forth down to earth, all arising from the Śiva principle, are pervaded by that one alone, just as a pot and so on are pervaded by clay.

शैवं तत्परमं धाम यत्प्राप्यं षड्भिरध्वभिः व्यापिका ऽव्यापिका शक्तिः पञ्चतत्त्वविशोधनात्

That supreme abode of Śiva, to be attained by the six paths, is pervaded by the pervading and non-pervading power, through the purification of the five tattvas.

निवृत्त्या रुद्रपर्यन्तं स्थितिरण्डस्य शोध्यते प्रतिष्ठया तदूर्ध्वं तु यावदव्यक्तगोचरम्

From Nivṛtti up to Rudra, the purification of the cosmic egg is accomplished by Sthiti; above that, up to the unmanifest domain, by Pratiṣṭhā.

तदूर्ध्वं विद्यया मध्ये यावद्विश्वेश्वरावधि शान्त्या तदूर्ध्वं मध्वान्ते विशुद्धिः शान्त्यतीतया

Above that, by Vidyā, in the middle, up to Viśveśvara, by Śānti; and above that, at the end of the middle, by Viśuddhi, through Śāntyatītā.

यामाहुः परमं व्योम परप्रकृतियोगतः एतानि पञ्चतत्त्वानि यैर्व्याप्तमखिलं जगत्

That which is called the supreme space, through union with the supreme nature—these are the five tattvas by which the entire universe is pervaded.

तत्रैव सर्वमेवेदं द्रष्टव्यं खलु साधकैः अध्वव्याप्तिमविज्ञाय शुद्धिं यः कर्तुमिच्छति

There, indeed, all this must be seen by the seekers; for one who wishes to perform purification without knowing the pervasion of the paths,