Linga Purana

अस्यात्मना सर्वमिदं व्याप्तं त्वासीच्छिवेच्छया गुणसाम्ये तदा तस्मिन्न् अविभागे तमोमये

By its own self, all this was pervaded, indeed, by Shiva's will; when the qualities were in equilibrium, in that undivided, darkness-filled state.

सर्गकाले प्रधानस्य क्षेत्रज्ञाधिष्ठितस्य वै गुणभावाद्व्यज्यमानो महान् प्रादुर्बभूव ह

At the time of creation, from Pradhana, presided over by the knower of the field, due to the activity of the qualities, the great principle manifested.

सूक्ष्मेण महता चाथ अव्यक्तेन समावृतम् सत्त्वोद्रिक्तो महानग्रे सत्तामात्रप्रकाशकः

Then, the great principle, subtle and enveloped by the unmanifest, predominated by sattva, at first, revealed only existence.

मनो महांस्तु विज्ञेयम् एकं तत्कारणं स्मृतम् समुत्पन्नं लिङ्गमात्रं क्षेत्रज्ञाधिष्ठितं हि तत्

The mind and the great principle are to be understood as one; that is remembered as its cause. The subtle mark arose, presided over by the knower of the field.

धर्मादीनि च रूपाणि लोकतत्त्वार्थहेतवः महान् सृष्टिं विकुरुते चोद्यमानः सिसृक्षया

The forms of dharma and others, causes for the truth of the world, the great principle produces creation, being stirred by the desire to create.

मनो महान्मतिर्ब्रह्म पूर्बुद्धिः ख्यातिरीश्वरः प्रज्ञा चितिः स्मृतिः संविद् विश्वेशश्चेति स स्मृतः

Mind, the great principle, intellect, Brahma, prior understanding, fame, lordship, wisdom, consciousness, memory, awareness, and the lord of the universe—thus it is remembered.

मनुते सर्वभूतानां यस्माच्चेष्टा फलं ततः सौक्ष्म्यात्तेन विभक्तं तु येन तन्मन उच्यते

Because it thinks of the actions and fruits of all beings, due to its subtlety it is differentiated; thus, that is called mind.

तत्त्वानाम् अग्रजो यस्मान् महांश् च परिमाणतः विशेषेभ्यो गुणेभ्यो ऽपि महानिति ततः स्मृतः

Because he is the eldest among the principles and vast in extent, and greater even than the specific qualities, he is therefore called the Great (Mahān).

बिभर्ति मानं मनुते विभागं मन्यते ऽपि च पुरुषो भोगसंबन्धात् तेन चासौ मतिः स्मृतः

He bears honor, considers distinctions, and perceives divisions; because the person is connected to enjoyment, this is therefore called mind (mati).

बृहत्त्वाद् बृंहणत्वाच्च भावानां सकलाश्रयात् यस्माद्धारयते भावान् ब्रह्म तेन निरुच्यते

Because of greatness and the capacity to expand, and as the support of all entities, and because he upholds all beings, he is therefore called Brahma.

यः पूरयति यस्माच्च कृत्स्नान्देवाननुग्रहैः नयते तत्त्वभावं च तेन पूरिति चोच्यते

Because he fills and leads all the gods to their true nature through grace, he is therefore also called Pūri (the Filler).

बुध्यते पुरुषश्चात्र सर्वान् भावान् हितं तथा यस्माद्बोधयते चैव बुद्धिस्तेन निरुच्यते

Here, the person understands all entities and what is beneficial; and because he causes understanding, he is therefore called Buddhi (intellect).

ख्यातिः प्रत्युपभोगश् च यस्मात्संवर्तते ततः भोगस्य ज्ञाननिष्ठत्वात् तेन ख्यातिरिति स्मृतः

Because recognition and direct experience arise from him, and because enjoyment is established in knowledge, he is therefore called Khyāti (perception).

ख्यायते तद्गुणैर् वापि ज्ञानादिभिर् अनेकशः तस्माच्च महतः संज्ञा ख्यातिरित्यभिधीयते

Because he is known through his qualities, such as knowledge and others, in many ways, therefore the designation of Mahat is also called Khyāti (fame or recognition).

साक्षात्सर्वं विजानाति महात्मा तेन चेश्वरः यस्माज्ज्ञानानुगश्चैव प्रज्ञा तेन स उच्यते

Because the great self directly knows everything, he is called Īśvara (Lord); and because he is accompanied by knowledge, he is called Prajñā (wisdom).

ज्ञानादीनि च रूपाणि बहुकर्मफलानि च चिनोति यस्माद्भोगार्थं तेनासौ चितिरुच्यते

Because he gathers forms such as knowledge and the many results of actions for the sake of enjoyment, he is therefore called Citti (consciousness).

वर्तमानव्यतीतानि तथैवानागतान्यपि स्मरते सर्वकार्याणि तेनासौ स्मृतिरुच्यते

Because he remembers all deeds—present, past, and also future—he is therefore called Smṛti (memory).

कृत्स्नं च विन्दते ज्ञानं यस्मान्माहात्म्यमुत्तमम् तस्माद् विन्देर् विदेश्चैव संविदित्यभिधीयते

Because he attains complete knowledge and the highest greatness, therefore, the knower and the knowing are both called Saṃvid (awareness).

विद्यते ऽपि च सर्वत्र तस्मिन्सर्वं च विन्दति तस्मात्संविदिति प्रोक्तो महद्भिर् मुनिसत्तमाः

Because he exists everywhere and finds everything within himself, therefore the sages call him Saṃvid (consciousness).

जानातेर् ज्ञानम् इत्याहुर् भगवान् ज्ञानसंनिधिः बन्धनादिपरीभावाद् ईश्वरः प्रोच्यते बुधैः

They say knowledge arises from knowing; the Lord is the abode of knowledge. Because of subjugation and other limitations, the wise call him Īśvara (Lord).

पर्यायवाचकैः शब्दैस् तत्त्वम् आद्यम् अनुत्तमम् व्याख्यातं तत्त्वभावज्ञैर् देवसद्भावचेतकैः

With words expressing various meanings, the supreme and unsurpassed principle has been explained by those who know the nature of reality and by those devoted to the divine.

महान्सृष्टिं विकुरुते चोद्यमानः सिसृक्षया संकल्पो ऽध्यवसायश् च तस्य वृत्तिद्वयं स्मृतम्

The Great (Mahat), impelled by the desire to create, brings forth creation; its two functions are called intention (saṃkalpa) and determination (adhyavasāya).

त्रिगुणाद् रजसोद्रिक्ताद् अहङ्कारस्ततो ऽभवत् महता च वृतः सर्गो भूतादिर् बाह्यतस्तु सः

From the three qualities, when rajas prevails, arises ego (ahaṅkāra); and enveloped by the Great, creation begins with the elements, which are external.

तस्मादेव तमोद्रिक्ताद् अहङ्कारादजायत भूततन्मात्रसर्गस्तु भूतादिस्तामसस्तु सः

From that very ego, when tamas prevails, arises the creation of the subtle elements, beginning with the elements, and that is said to be of the nature of darkness.

भूतादिस्तु विकुर्वाणः शब्दमात्रं ससर्ज ह आकाशं सुषिरं तस्माद् उत्पन्नं शब्दलक्षणम्

The element-principle, transforming, first produced sound alone; from that arose space, which is hollow, and its characteristic is sound.

आकाशं शब्दमात्रं तु स्पर्शमात्रं समावृणोत् वायुश्चापि विकुर्वाणो रूपमात्रं ससर्ज ह

Space is characterized solely by sound, and air, undergoing transformation, produced only touch, enveloping sound.

ज्योतिरुत्पद्यते वायोस् तद्रूपगुणम् उच्यते स्पर्शमात्रस्तु वै वायू रूपमात्रं समावृणोत्

Light arises from air; its attribute is form. Air, possessing only touch, enveloped form.

ज्योतिश्चापि विकुर्वाणं रसमात्रं ससर्ज ह सम्भवन्ति ततो ह्यापस् ता वै सर्वरसात्मिकाः

Light, undergoing transformation, produced only taste. From that, waters came into being, which possess all tastes.

रसमात्रास्तु ता ह्यापो रूपमात्रो ऽग्निर् आवृणोत् आपश्चापि विकुर्वत्यो गन्धमात्रं ससर्जिरे

Waters, characterized solely by taste, were enveloped by fire, which possesses only form. Waters, undergoing transformation, produced only smell.