Linga Purana

प्रयाणं कुरुते तस्माद् वायुः प्राण इति स्मृतः अपानयत्यपानस्तु आहारादीन् क्रमेण च

Therefore, the wind that causes movement is called prāṇa; apāna expels, in sequence, food and the like.

व्यानो व्यानामयत्यङ्गं व्याध्यादीनां प्रकोपकः उद्वेजयति मर्माणि उदानो ऽयं प्रकीर्तितः

Vyāna pervades the limbs, and is the agitator of diseases and such; it stirs the vital points, and this is called udāna.

समं नयति गात्राणि समानः पञ्च वायवः उद्गारे नाग आख्यातः कूर्म उन्मीलने तु सः

Samāna brings the limbs into balance; these five winds are so named. Nāga is said to cause belching, Kūrma is for opening the eyes.

कृकलः क्षुतकायैव देवदत्तो विजृम्भणे धनंजयो महाघोषः सर्वगः स मृते ऽपि हि

Kṛkala is indeed for causing hunger, Devadatta for yawning, and Dhanaṃjaya is the great sound, pervading all, even after death.

इति यो दशवायूनां प्राणायामेन सिध्यति प्रसादो ऽस्य तुरीया तु संज्ञा विप्राश्चतुष्टये

Thus, the clarity of these ten winds is accomplished by breath-control; the fourth designation, O twice-born, is for the four.

विस्वरस्तु महान् प्रज्ञो मनो ब्रह्मा चितिः स्मृतिः ख्यातिः संवित्ततः पश्चाद् ईश्वरो मतिरेव च

Viśva, Mahān, Prajñā, Manas, Brahmā, Citi, Smṛti, Khyāti, Saṃvit, and then Īśvara and Mati—these are so known.

बुद्धेरेताः द्विजाः संज्ञा महतः परिकीर्तिताः अस्या बुद्धेः प्रसादस्तु प्राणायामेन सिध्यति

O twice-born, these are said to be the names of the intellect, of the great; the clarity of this intellect is accomplished by breath-control.

विस्वरो विस्वरीभावो द्वंद्वानां मुनिसत्तमाः अग्रजः सर्वतत्त्वानां महान्यः परिमाणतः

Viśva is the state of universality, O best of sages, the eldest of all principles, and Mahān is the greatest in measure.

यत्प्रमाणगुहा प्रज्ञा मनस्तु मनुते यतः बृहत्त्वाद् बृंहणत्वाच्च ब्रह्मा ब्रह्मविदांवराः

That which is the measure and cave of knowledge, from which the mind thinks; because of its vastness and capacity to expand, it is called Brahmā by the best knowers of Brahman.

सर्वकर्माणि भोगार्थं यच्चिनोति चितिः स्मृता स्मरते यत्स्मृतिः सर्वं संविद्वै विन्दते यतः

Citi is remembered as that which gathers all actions for the sake of enjoyment; Smṛti is that which remembers, and Saṃvit is that by which all is known.

ख्यायते यत्त्विति ख्यातिर् ज्ञानादिभिर् अनेकशः सर्वतत्त्वाधिपः सर्वं विजानाति यदीश्वरः

Khyāti is that by which something is made known, in many ways by knowledge and the like; Īśvara is the lord of all principles, who knows everything.

मनुते मन्यते यस्मान् मतिर्मतिमतांवराः अर्थं बोधयते यच्च बुध्यते बुद्धिरुच्यते

Mati is that by which one thinks and considers, O best among the wise; that which makes one understand the meaning is called buddhi, intellect.

अस्या बुद्धेः प्रसादस्तु प्राणायामेन सिध्यति दोषान्विनिर्दहेत्सर्वान् प्राणायामादसौ यमी

The clarity of this intellect is accomplished by breath-control; by breath-control, one restrains all faults—this is called yama.

पातकं धारणाभिस्तु प्रत्याहारेण निर्दहेत् विषयान्विषवद्ध्यात्वा ध्यानेनानीश्वरान् गुणान्

Sin is destroyed by dhāraṇā, and by pratyāhāra; considering the sense-objects as poison, one should meditate on the qualities that are not lordly.

समाधिना यतिश्रेष्ठाः प्रज्ञावृद्धिं विवर्धयेत् स्थानं लब्ध्वैव कुर्वीत योगाष्टाङ्गानि वै क्रमात्

By samādhi, the best of ascetics should increase the growth of wisdom; having attained the proper state, one should practice the eight limbs of yoga in order.

लब्ध्वासनानि विधिवद् योगसिद्ध्यर्थम् आत्मवित् आदेशकाले योगस्य दर्शनं हि न विद्यते

Having properly obtained the seats for the accomplishment of yoga, the knower of the self does not see the vision of yoga at the wrong time.

अग्न्यभ्यासे जले वापि शुष्कपर्णचये तथा जन्तुव्याप्ते श्मशाने च जीर्णगोष्ठे चतुष्पथे

Whether in the practice of fire, or in water, or on a heap of dry leaves, or in a place infested with creatures, in a cremation ground, in a ruined cowshed, or at a crossroads—

सशब्दे सभये वापि चैत्यवल्मीकसंचये अशुभे दुर्जनाक्रान्ते मशकादिसमन्विते

In a place with noise or fear, in a heap of ant-hills, in an impure place, overrun by wicked people, or filled with mosquitoes and the like—

नाचरेद्देहबाधायां दौर्मनस्यादिसम्भवे सुगुप्ते तु शुभे रम्ये गुहायां पर्वतस्य तु

One should not practice where there is bodily distress or the presence of mental disturbance; but in a well-concealed, auspicious, pleasant place, such as a cave in a mountain—

भवक्षेत्रे सुगुप्ते वा भवारामे वने ऽपि वा गृहे तु सुशुभे देशे विजने जन्तुवर्जिते

In a field, or a well-hidden place, or a delightful forest, or at home in a most auspicious spot, in a solitary place free from creatures—

अत्यन्तनिर्मले सम्यक् सुप्रलिप्ते विचित्रिते दर्पणोदरसंकाशे कृष्णागरुसुधूपिते

In a place absolutely pure, well-plastered, beautifully decorated, shining like the inside of a mirror, and fragrant with black aloe wood—

नानापुष्पसमाकीर्णे वितानोपरि शोभिते फलपल्लवमूलाढ्ये कुशपुष्पसमन्विते

Adorned with various flowers, splendid with canopies above, rich with fruits and tender leaves at the base, and furnished with sacred grass and flowers—

समासनस्थो योगाङ्गान्य् अभ्यसेद्धृषितः स्वयम् प्रणिपत्य गुरुं पश्चाद् भवं देवीं विनायकम्

Seated properly, let one diligently practice the limbs of yoga, first bowing to the teacher, then to Bhava, the Goddess, and Vinayaka.

योगीश्वरान् सशिष्यांश् च योगं युञ्जीत योगवित् आसनं स्वस्तिकं बद्ध्वा पद्ममर्धासनं तु वा

The knower of yoga should unite with yoga in the presence of the lords of yogis and their disciples, having assumed the svastika, bound, lotus, or half-lotus posture.

समजानुस् तथा धीमान् एकजानुरथापिवा समं दृढासनो भूत्वा संहृत्य चरणावुभौ

With both knees even, or with one knee as well, being steady and firm in posture, having drawn both feet together—

संवृतास्योपबद्धाक्ष उरो विष्टभ्य चाग्रतः पार्ष्णिभ्यां वृषणौ रक्षंस् तथा प्रजननं पुनः

With mouth closed, eyes restrained, chest held upright, protecting the testicles with the heels, and likewise safeguarding the generative organ—

किंचिदुन्नामितशिर दन्तैर्दन्तान्न संस्पृशेत् सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्

With the head slightly raised, teeth not touching each other, gazing at the tip of the nose, not glancing in any direction—

तमः प्रच्छाद्य रजसा रजः सत्त्वेन छादयेत् ततः सत्त्वस्थितो भूत्वा शिवध्यानं समभ्यसेत्

Covering darkness with rajas, and rajas with sattva, then, established in sattva, one should practice meditation on Shiva.

ओंकारवाच्यं परमं शुद्धं दीपशिखाकृतिम् ध्यायेद्वै पुण्डरीकस्य कर्णिकायां समाहितः

One should meditate, with concentration, on the supreme, pure form expressed by Om, like the flame of a lamp, in the pericarp of the lotus.