Linga Purana

त्रिकोणं च तथाग्नेयं सौम्यं सौरं स्वशक्तिभिः सौरं सौम्य तथाग्नेयम् अथ वानुक्रमेण तु

And also the triangular figure, of the fire region, the lunar, the solar, with their respective powers; solar, lunar, and fiery, in due order—

आग्नेयं च ततः सौरं सौम्यमेवं विधानतः अग्नेरधः प्रकल्प्यैवं धर्मादीनां चतुष्टयम्

Then, the fiery, then the solar, then the lunar, in this arrangement, placing them below the fire region, and likewise the fourfold group of dharma and the rest—

गुणत्रयं क्रमेणैव मण्डलोपरि भावयेत् सत्त्वस्थं चिन्तयेद्रुद्रं स्वशक्त्या परिमण्डितम्

One should contemplate the three qualities in order above the mandala, and, established in sattva, meditate on Rudra, encircled by his own power.

नाभौ वाथ गले वापि भ्रूमध्ये वा यथाविधि ललाटफलिकायां वा मूर्ध्नि ध्यानं समाचरेत्

One should practice meditation properly at the navel, or at the throat, or between the eyebrows, or at the center of the forehead, or on the crown of the head.

द्विदले षोडशारे वा द्वादशारे क्रमेण तु दशारे वा षडस्रे वा चतुरस्रे स्मरेच्छिवम्

One should contemplate Shiva in the two-petalled, sixteen-spoked, twelve-spoked, ten-spoked, six-sided, or four-sided (lotus), in due order.

कनकाभे तथागारसंनिभे सुसिते ऽपि वा द्वादशादित्यसंकाशे चन्द्रबिम्बसमे ऽपि वा

Whether it is golden in appearance, resembling a palace, pure white, shining like twelve suns, or like the disc of the moon—

विद्युत्कोटिनिभे स्थाने चिन्तयेत्परमेश्वरम् अग्निवर्णे ऽथवा विद्युद् वलयाभे समाहितः

Or in a place resembling a flash of lightning, one should meditate on the Supreme Lord; or, being focused, on a fiery hue or a circle like lightning.

वज्रकोटिप्रभे स्थाने पद्मरागनिभे ऽपि वा नीललोहितबिम्बे वा योगी ध्यानं समभ्यसेत्

In a place shining like the tip of a diamond, or resembling a ruby, or in a blue-red disc, the yogi should practice meditation.

महेश्वरं हृदि ध्यायेन् नाभिपद्मे सदाशिवम् चन्द्रचूडं ललाटे तु भ्रूमध्ये शंकरं स्वयम्

One should meditate on Maheshvara in the heart, on Sadashiva in the lotus of the navel, on the moon-crested one at the forehead, and on Shankara himself between the eyebrows.

दिव्ये च शाश्वतस्थाने शिवध्यानं समभ्यसेत् निर्मलं निष्कलं ब्रह्म सुशान्तं ज्ञानरूपिणम्

In the divine, eternal place, one should practice meditation on Shiva—pure, partless Brahman, supremely peaceful, and of the nature of knowledge.

अलक्षणमनिर्देश्यम् अणोरल्पतरं शुभम् निरालम्बम् अतर्क्यं च विनाशोत्पत्तिवर्जितम्

Without characteristics, indescribable, subtler than the subtle, auspicious, without support, inconceivable, and free from origin and destruction.

कैवल्यं चैव निर्वाणं निःश्रेयसम् अनुत्तमम् अमृतं चाक्षरं ब्रह्म ह्य् अपुनर्भवम् अद्भुतम्

It is liberation, nirvana, the highest and unsurpassed good, immortal, imperishable Brahman, wondrous and beyond rebirth.

महानन्दं परानन्दं योगानन्दमनामयम् हेयोपादेयरहितं सूक्ष्मात्सूक्ष्मतरं शिवम्

It is great bliss, supreme bliss, the bliss of yoga, free from affliction, devoid of acceptance and rejection, subtler than the subtle, Shiva.

स्वयंवेद्यमवेद्यं तच् छिवं ज्ञानमयं परम् अतीन्द्रियम् अनाभासं परं तत्त्वं परात्परम्

That Shiva, consisting of knowledge, is self-known and unknowable, supreme, beyond the senses, without appearance, the highest reality, beyond the highest.

सर्वोपाधिविनिर्मुक्तं ध्यानगम्यं विचारतः अद्वयं तमसश्चैव परस्तात्संस्थितं परम्

Free from all limitations, attainable through meditation and inquiry, nondual, and established beyond darkness, the supreme.

मनस्येवं महादेवं हृत्पद्मे वापि चिन्तयेत् नाभौ सदाशिवं चापि सर्वदेवात्मकं विभुम्

Thus, one should contemplate Mahadeva in the mind or in the lotus of the heart, or Sadashiva at the navel, the all-pervading Lord who is the essence of all gods.

देहमध्ये शिवं देवं शुद्धज्ञानमयं विभुम् कन्यसेनैव मार्गेण चोद्घातेनापि शंकरम्

Within the body, one should meditate on Shiva, the Lord, who is pure knowledge and all-pervading, by the path of Kanyasā, or by the method of upward movement, on Shankara.

क्रमशः कन्यसेनैव मध्यमेनापि सुव्रतः उत्तमेनापि वै विद्वान् कुम्भकेन समभ्यसेत्

Step by step, by the path of Kanyasā, or by the middle path, O virtuous one, or by the highest method, the wise should practice with kumbhaka.

द्वात्रिंशद् रेचयेद्धीमान् हृदि नाभौ समाहितः रेचकं पूरकं त्यक्त्वा कुम्भकं च द्विजोत्तमाः

The wise, being concentrated in the heart or navel, should exhale thirty-two times, having abandoned inhalation and exhalation, and practice kumbhaka, O best of twice-born.

साक्षात्समरसेनैव देहमध्ये स्मरेच्छिवम् एकीभावं समेत्यैवं तत्र यद्रससम्भवम्

With direct and equal absorption, one should contemplate Shiva within the body, attaining unity, and thus whatever essence arises there.

आनन्दं ब्रह्मणो विद्वान् साक्षात्समरसे स्थितः धारणा द्वादशायामा ध्यानं द्वादश धारणम्

The wise, established in direct and equal absorption, know the bliss of Brahman; concentration is twelve measures, meditation is twelve concentrations.

ध्यानं द्वादशकं यावत् समाधिर् अभिधीयते अथवा ज्ञानिनां विप्राः सम्पर्कादेव जायते

Meditation up to twelve stages is called samadhi; or, O Brahmins, for the wise, it arises simply through association.

प्रयत्नाद्वा तयोस्तुल्यं चिराद्वा ह्यचिराद्द्विजाः योगान्तरायास् तस्याथ जायन्ते युञ्जतः पुनः

Or, through effort, both attain equally, whether after a long time or quickly, O twice-born; then, for one engaged in practice, obstacles to yoga arise again.

नश्यन्त्य् अभ्यासतस् ते ऽपि प्रणिधानेन वै गुरोः

Even those obstacles are destroyed by repeated practice and by devotion to the teacher.

आलस्यं प्रथमं पश्चाद् व्याधिपीडा प्रजायते प्रमादः संशयस्थाने चित्तस्येहानवस्थितिः

First comes laziness, then affliction by disease arises; negligence, doubt, and instability of mind in this matter.

अश्रद्धादर्शनं भ्रान्तिर् दुःखं च त्रिविधं ततः दौर्मनस्यमयोग्येषु विषयेषु च योग्यता

Lack of faith, non-perception, confusion, and threefold suffering follow; dejection, unfitness for unsuitable things, and fitness for suitable things.

दशधाभिप्रजायन्ते मुनेर्योगान्तरायकाः आलस्यं चाप्रवृत्तिश् च गुरुत्वात्कायचित्तयोः

Obstacles to yoga arise for the sage in ten ways: laziness, inactivity, heaviness of body and mind.

व्याधयो धातुवैषम्यात् कर्मजा दोषजास् तथा प्रमादस्तु समाधेस्तु साधनानाम् अभावनम्

Diseases from imbalance of bodily elements, those born of actions, and those from faults; negligence is the absence of contemplation on the means to samadhi.

इदं वेत्युभयस्पृक्तं विज्ञानं स्थानसंशयः अनवस्थितचित्तत्वम् अप्रतिष्ठा हि योगिनः

This knowledge, touched by both, is doubt about the place; instability of mind is the lack of establishment for yogis.