Linga Purana — Chapter 28
LiP 28.1
आग्नेयं सौरममृतं बिम्बं भाव्यं ततोपरि गुणत्रयं च हृदये तथा चात्मत्रयं क्रमात्
āgneyaṃ sauramamṛtaṃ bimbaṃ bhāvyaṃ tatopari guṇatrayaṃ ca hṛdaye tathā cātmatrayaṃ kramāt
The fiery, the solar, and the nectar (i.e. lunar) disc is to be imagined, one above the other; and the three qualities in the heart, and likewise the three selves, in order.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 28.2
तस्योपरि महादेवं निष्कलं सकलाकृतिम् कान्तार्धरूढदेहं च पूजयेद्ध्यानविद्यया
tasyopari mahādevaṃ niṣkalaṃ sakalākṛtim kāntārdharūḍhadehaṃ ca pūjayeddhyānavidyayā
Above that one should worship the Great God, partless yet having a form with parts, his body with (his) beloved mounted on half (of it), by means of the knowledge that is meditation.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 28.3
ततो बहुविधं प्रोक्तं चिन्त्यं तत्रास्ति चेद्यतः चिन्तकस्य ततश्चिन्ता अन्यथा नोपपद्यते
tato bahuvidhaṃ proktaṃ cintyaṃ tatrāsti cedyataḥ cintakasya tataścintā anyathā nopapadyate
Then what is to be contemplated has been declared to be of many kinds, since it exists there; and thence comes the contemplation of the contemplator — otherwise it is not possible.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 28.4
तस्माद्ध्येयं तथा ध्यानं यजमानः प्रयोजनम् स्मरेत्तन्नान्यथा जातु बुध्यते पुरुषस्य ह
tasmāddhyeyaṃ tathā dhyānaṃ yajamānaḥ prayojanam smarettannānyathā jātu budhyate puruṣasya ha
Therefore one should call to mind the object of meditation, the meditation, the sacrificer, and the purpose; otherwise indeed it is never understood by a man.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 28.5
पुरे शेते पुरं देहं तस्मात्पुरुष उच्यते याज्यं यज्ञेन यजते यजमानस्तु स स्मृतः
pure śete puraṃ dehaṃ tasmātpuruṣa ucyate yājyaṃ yajñena yajate yajamānastu sa smṛtaḥ
He lies in the city (pura) — the city is the body — therefore he is called puruṣa; he sacrifices what is to be sacrificed by means of the sacrifice, and so he is known as the yajamāna (sacrificer).
AI translation rendered from the Sanskrit, not a published edition
LiP 28.6
ध्येयो महेश्वरो ध्यानं चिन्तनं निर्वृतिः फलम् प्रधानपुरुषेशानं याथातथ्यं प्रपद्यते
dhyeyo maheśvaro dhyānaṃ cintanaṃ nirvṛtiḥ phalam pradhānapuruṣeśānaṃ yāthātathyaṃ prapadyate
Maheśvara is the object of meditation, meditation is the contemplation, the fruit is release; (thus) he attains the true state of the Lord of matter and spirit.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 28.7
इह षड्विंशको ध्येयो ध्याता वै पञ्चविंशकः चतुर्विंशकम् अव्यक्तं महदाद्यास्तु सप्त च
iha ṣaḍviṃśako dhyeyo dhyātā vai pañcaviṃśakaḥ caturviṃśakam avyaktaṃ mahadādyāstu sapta ca
Here the twenty-sixth is the object of meditation, and the meditator is the twenty-fifth; the twenty-fourth is the unmanifest, and the seven beginning with mahat.
AI translation rendered from the Sanskrit, not a published edition
LiP 28.8
महांस् तथा त्वहङ्कारं तन्मात्रं पञ्चकं पुनः कर्मेन्द्रियाणि पञ्चैव तथा बुद्धीन्द्रियाणि च
mahāṃs tathā tvahaṅkāraṃ tanmātraṃ pañcakaṃ punaḥ karmendriyāṇi pañcaiva tathā buddhīndriyāṇi ca
the Great One (mahat), and also the I-maker (ahaṅkāra), then the fivefold subtle elements (tanmātras), the five organs of action, and likewise the organs of cognition,
AI translation rendered from the Sanskrit, not a published edition
LiP 28.9
मनश् च पञ्च भूतानि शिवः षड्विंशकस्ततः स एव भर्ता कर्ता च विधेरपि महेश्वरः
manaś ca pañca bhūtāni śivaḥ ṣaḍviṃśakastataḥ sa eva bhartā kartā ca vidherapi maheśvaraḥ
and mind, and the five gross elements; Śiva, then, is the twenty-sixth. He alone is the sustainer and the doer, Maheśvara, even of Vidhi (Brahmā).
AI translation rendered from the Sanskrit, not a published edition
LiP 28.10
हिरण्यगर्भं रुद्रो ऽसौ जनयामास शङ्करः विश्वाधिकश् च विश्वात्मा विश्वरूप इति स्मृतः
hiraṇyagarbhaṃ rudro 'sau janayāmāsa śaṅkaraḥ viśvādhikaś ca viśvātmā viśvarūpa iti smṛtaḥ
That Rudra, Śaṅkara, brought forth Hiraṇyagarbha; and he is held to be beyond the universe, the Self of the universe, having the universe as his form.
AI translation rendered from the Sanskrit, not a published edition
LiP 28.11
विना यथा हि पितरं मातरं तनयास्त्विह न जायन्ते तथा सोमं विना नास्ति जगत्त्रयम्
vinā yathā hi pitaraṃ mātaraṃ tanayāstviha na jāyante tathā somaṃ vinā nāsti jagattrayam
For just as here sons are not born without a father and a mother, so without Soma the three worlds do not exist.
AI translation rendered from the Sanskrit, not a published edition
LiP 28.12
कर्ता यदि महादेवः परमात्मा महेश्वरः तथा कारयिता चैव कुर्वतो ऽल्पात्मनस् तथा
kartā yadi mahādevaḥ paramātmā maheśvaraḥ tathā kārayitā caiva kurvato 'lpātmanas tathā
If Mahādeva, the supreme Self, Maheśvara, is the doer, and likewise the one who causes (others) to act — and so too of the petty self that acts —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 28.13
नित्यो विशुद्धो बुद्धश् च निष्कलः परमेश्वरः त्वयोक्तो मुक्तिदः किं वा निष्कलश्चेत्करोति किम्
nityo viśuddho buddhaś ca niṣkalaḥ parameśvaraḥ tvayokto muktidaḥ kiṃ vā niṣkalaścetkaroti kim
The supreme Lord is eternal, wholly pure, awakened, and without parts: (so) he has been declared by you to be the giver of liberation — or, if he is without parts, what does he do?
AI translation rendered from the Sanskrit, not a published edition
LiP 28.14
कालः करोति सकलं कालं कलयते सदा निष्कलं च मनः सर्वं मन्यते सो ऽपि निष्कलः
kālaḥ karoti sakalaṃ kālaṃ kalayate sadā niṣkalaṃ ca manaḥ sarvaṃ manyate so 'pi niṣkalaḥ
Time produces all that has parts; it forever measures out time, and (yet) is without parts; the mind thinks all things, and it too is without parts.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 28.15
कर्मणा तस्य चैवेह जगत्सर्वं प्रतिष्ठितम् किमत्र देवदेवस्य मूर्त्यष्टकमिदं जगत्
karmaṇā tasya caiveha jagatsarvaṃ pratiṣṭhitam kimatra devadevasya mūrtyaṣṭakamidaṃ jagat
And by his action all this world stands established. What more (is to be said) here? This world is the eightfold form of the God of gods.
AI translation rendered from the Sanskrit, not a published edition
LiP 28.16
विनाकाशं जगन्नैव विना क्ष्मां वायुना विना तेजसा वारिणा चैव यजमानं तथा विना
vinākāśaṃ jagannaiva vinā kṣmāṃ vāyunā vinā tejasā vāriṇā caiva yajamānaṃ tathā vinā
There is no world at all without space, without earth, without wind, without fire and water, and likewise without the sacrificer,
AI translation rendered from the Sanskrit, not a published edition
LiP 28.17
भानुना शशिना लोकस् तस्यैतास्तनवः प्रभोः विचारतस्तु रुद्रस्य स्थूलमेतच्चराचरम्
bhānunā śaśinā lokas tasyaitāstanavaḥ prabhoḥ vicāratastu rudrasya sthūlametaccarācaram
(nor) without the sun and the moon: these are the bodies of that Lord. On reflection, this world of moving and unmoving things is the gross (form) of Rudra.
AI translation rendered from the Sanskrit, not a published edition
LiP 28.18
सूक्ष्मं वदन्ति ऋषयो यन्न वाच्यं द्विजोत्तमाः यतो वाचो निवर्तन्ते अप्राप्य मनसा सह
sūkṣmaṃ vadanti ṛṣayo yanna vācyaṃ dvijottamāḥ yato vāco nivartante aprāpya manasā saha
The seers call subtle that which cannot be spoken, O best of the twice-born — that from which words turn back, together with the mind, without reaching (it).
AI translation rendered from the Sanskrit, not a published edition
LiP 28.19
आनन्दं ब्रह्मणो विद्वान् न बिभेति कुतश्चन न भेतव्यं तथा तस्माज् ज्ञात्वानन्दं पिनाकिनः
ānandaṃ brahmaṇo vidvān na bibheti kutaścana na bhetavyaṃ tathā tasmāj jñātvānandaṃ pinākinaḥ
One who knows the bliss of brahman fears nothing from any quarter; therefore, having known the bliss of the Trident-bearer, one need not fear.
AI translation rendered from the Sanskrit, not a published edition
LiP 28.20
विभूतयश् च रुद्रस्य मत्वा सर्वत्र भावतः सर्वं रुद्र इति प्राहुर् मुनयस्तत्त्वदर्शिनः
vibhūtayaś ca rudrasya matvā sarvatra bhāvataḥ sarvaṃ rudra iti prāhur munayastattvadarśinaḥ
And, having recognized that the manifestations of Rudra are everywhere in essence, the sages who see the truth have said: "All is Rudra."
AI translation rendered from the Sanskrit, not a published edition
LiP 28.21
नमस्कारेण सततं गौरवात्परमेष्ठिनः सर्वं तु खल्विदं ब्रह्म सर्वो वै रुद्र ईश्वरः
namaskāreṇa satataṃ gauravātparameṣṭhinaḥ sarvaṃ tu khalvidaṃ brahma sarvo vai rudra īśvaraḥ
By constant salutation, out of reverence for the Supreme One (Parameṣṭhin): all this indeed is brahman, all indeed is Rudra the Lord.
AI translation rendered from the Sanskrit, not a published edition
LiP 28.22
पुरुषो वै महादेवो महेशानः परः शिवः एवं विभुर्विनिर्दिष्टो ध्यानं तत्रैव चिन्तनम्
puruṣo vai mahādevo maheśānaḥ paraḥ śivaḥ evaṃ vibhurvinirdiṣṭo dhyānaṃ tatraiva cintanam
Puruṣa indeed is Mahādeva, Maheśāna, the supreme Śiva; thus the all-pervading one has been designated, and meditation is the contemplation of him alone.
AI translation rendered from the Sanskrit, not a published edition
LiP 28.23
चतुर्व्यूहेण मार्गेण विचार्यालोक्य सुव्रत संसारहेतुः संसारो मोक्षहेतुश् च निर्वृतिः
caturvyūheṇa mārgeṇa vicāryālokya suvrata saṃsārahetuḥ saṃsāro mokṣahetuś ca nirvṛtiḥ
Having examined and observed by the path of the fourfold arrangement, O you of good vows: saṃsāra is the cause of saṃsāra, and cessation is the cause of liberation.
AI translation rendered from the Sanskrit, not a published edition
LiP 28.24
चतुर्व्यूहः समाख्यातश् चिन्तकस्येह योगिनः चिन्ता बहुविधा ख्याता सैकत्र परमेष्ठिना
caturvyūhaḥ samākhyātaś cintakasyeha yoginaḥ cintā bahuvidhā khyātā saikatra parameṣṭhinā
Thus the fourfold arrangement has been set forth for the contemplative yogin here. Contemplation is said to be of many kinds, (yet) it is one, (resting) in one, in the Supreme One.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 28.25
सुनिष्ठेत्यत्र कथिता रुद्रं रौद्री न संशयः ऐन्द्री चेन्द्रे तथा सौम्या सोमे नारायणे तथा
suniṣṭhetyatra kathitā rudraṃ raudrī na saṃśayaḥ aindrī cendre tathā saumyā some nārāyaṇe tathā
Here it is called "suniṣṭhā": the Raudrī (contemplation) is directed to Rudra, without doubt; the Aindrī to Indra, the Saumyā to Soma, and likewise (one) to Nārāyaṇa,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 28.26
सूर्ये वह्नौ च सर्वेषां सर्वत्रैवं विचारतः सैवाहं सो ऽहमित्येवं द्विधा संस्थाप्य भावतः
sūrye vahnau ca sarveṣāṃ sarvatraivaṃ vicārataḥ saivāhaṃ so 'hamityevaṃ dvidhā saṃsthāpya bhāvataḥ
to the Sun and to Fire — thus, by reflection, (it is directed) to all, everywhere; having established it in two ways, in feeling, as "I am she" and "I am he,"
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 28.27
भक्तो ऽसौ नास्ति यस्तस्माच् चिन्ता ब्राह्मी न संशयः एवं ब्रह्ममयं ध्यायेत् पूर्वं विप्र चराचरम्
bhakto 'sau nāsti yastasmāc cintā brāhmī na saṃśayaḥ evaṃ brahmamayaṃ dhyāyet pūrvaṃ vipra carācaram
he is a devotee. Since there is nothing other than That, the contemplation is Brāhmī, without doubt. Thus, O brahmin, one should first meditate on the moving and unmoving world as consisting of brahman.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 28.28
चराचरविभागं च त्यजेदभिमतं स्मरन् त्याज्यं ग्राह्यम् अलभ्यं च कृत्यं चाकृत्यमेव च
carācaravibhāgaṃ ca tyajedabhimataṃ smaran tyājyaṃ grāhyam alabhyaṃ ca kṛtyaṃ cākṛtyameva ca
And one should give up the division into moving and unmoving, (as well as) remembering what is dear: what is to be rejected and what is to be taken, what is unattainable, what is to be done and what is not to be done —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 28.29
यस्य नास्ति सुतृप्तस्य तस्य ब्राह्मी न चान्यथा आभ्यन्तरं समाख्यातम् एवमभ्यर्चनं क्रमात्
yasya nāsti sutṛptasya tasya brāhmī na cānyathā ābhyantaraṃ samākhyātam evamabhyarcanaṃ kramāt
— he who, being fully content, has none of that, his is the brahman-state, and not otherwise. Thus the inner (worship) has been declared, worship in due order.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 28.30
आभ्यन्तरार्चकाः पूज्या नमस्कारादिभिस् तथा विरूपा विकृताश्चापि न निन्द्या ब्रह्मवादिनः
ābhyantarārcakāḥ pūjyā namaskārādibhis tathā virūpā vikṛtāścāpi na nindyā brahmavādinaḥ
The inner worshippers are to be honoured with salutations and the like; even if deformed or misshapen, those who speak of brahman are not to be reviled.
AI translation rendered from the Sanskrit, not a published edition
LiP 28.31
आभ्यन्तरार्चकाः सर्वे न परीक्ष्या विजानता निन्दका एव दुःखार्ता भविष्यन्त्यल्पचेतसः
ābhyantarārcakāḥ sarve na parīkṣyā vijānatā nindakā eva duḥkhārtā bhaviṣyantyalpacetasaḥ
All inner worshippers are not to be scrutinized by one who knows; the revilers alone, being of small understanding, will become afflicted with sorrow,
AI translation rendered from the Sanskrit, not a published edition
LiP 28.32
यथा दारुवने रुद्रं विनिन्द्य मुनयः पुरा तस्मात्सेव्या नमस्कार्याः सदा ब्रह्मविदस् तथा
yathā dāruvane rudraṃ vinindya munayaḥ purā tasmātsevyā namaskāryāḥ sadā brahmavidas tathā
as the sages of old (were) in the Dāru forest, having reviled Rudra. Therefore the knowers of brahman are always to be served and saluted.
AI translation rendered from the Sanskrit, not a published edition
LiP 28.33
वर्णाश्रमविनिर्मुक्ता वर्णाश्रमपरायणैः
varṇāśramavinirmuktā varṇāśramaparāyaṇaiḥ
Those released from caste and stage of life (are to be honoured) by those devoted to caste and stage of life.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain