Linga Purana

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.

लब्धायामपि भूमौ च चित्तस्य भवबन्धनात् अश्रद्धाभावरहिता वृत्तिर्वै साधनेषु च

Even after attaining the state, because of the bondage of the mind, there is absence of faith and lack of steadiness in practices.

साध्ये चित्तस्य हि गुरौ ज्ञानाचारशिवादिषु विपर्ययज्ञानमिति भ्रान्तिदर्शनम् उच्यते

When the mind is fixed on the teacher, knowledge, conduct, or Shiva and the like, false knowledge is called the perception of error.

अनात्मन्यात्मविज्ञानम् अज्ञानात्तस्य संनिधौ दुःखमाध्यात्मिकं प्रोक्तं तथा चैवाधिभौतिकम्

Knowledge of self in what is not self, due to ignorance in his presence, is called inner suffering, and likewise, suffering from external sources.

आधिदैविकमित्युक्तं त्रिविधं सहजं पुनः इच्छाविघातात्संक्षोभश् चेतसस्तदुदाहृतम्

Suffering from divine causes is said to be the third, and all three are natural; disturbance of the mind is cited as arising from obstruction of desire.

दौर्मनस्यं निरोद्धव्यं वैराग्येण परेण तु तमसा रजसा चैव संस्पृष्टं दुर्मनः स्मृतम्

Dejection must be restrained by supreme detachment; dejection touched by darkness and passion is called durmanas.

तदा मनसि संजातं दौर्मनस्यमिति स्मृतम् हठात्स्वीकरणं कृत्वा योग्यायोग्यविवेकतः

When dejection arises in the mind, it is called durmanas; forcibly accepting things, without discerning the suitable from the unsuitable.

विषयेषु विचित्रेषु जन्तोर्विषयलोलता अन्तराया इति ख्याता योगस्यैते हि योगिनाम्

Restlessness for various objects in a being is known as an obstacle; these are indeed the obstacles to yoga for yogis.

अत्यन्तोत्साहयुक्तस्य नश्यन्ति न च संशयः प्रनष्टेष्वन्तरायेषु द्विजाः पश्चाद्धि योगिनः

For one endowed with utmost enthusiasm, they are destroyed without doubt; O twice-born, when obstacles are destroyed, then the yogi proceeds further.

उपसर्गाः प्रवर्तन्ते सर्वे ते ऽसिद्धिसूचकाः प्रतिभा प्रथमा सिद्धिर् द्वितीया श्रवणा स्मृता

Afflictions arise, all of which are signs of imperfection; the first accomplishment is intuition, the second is said to be hearing.

वार्त्ता तृतीया विप्रेन्द्रास् तुरीया चेह दर्शना आस्वादा पञ्चमी प्रोक्ता वेदना षष्ठिका स्मृता

The third, O best of Brahmins, is information; the fourth here is vision; the fifth is called taste, and the sixth is known as sensation.

स्वल्पषट्सिद्धिसंत्यागात् सिद्धिदाः सिद्धयो मुनेः प्रतिभा प्रतिभावृतिः प्रतिभाव इति स्थितिः

Because of the abandonment of even minor supernatural powers, the true attainments of the sage are those that grant accomplishment: intuitive insight, the arising of intuition, and the state called intuition.

बुद्धिर्विवेचना वेद्यं बुध्यते बुद्धिरुच्यते सूक्ष्मे व्यवहिते ऽतीते विप्रकृष्टे त्वनागते

Discrimination is called intellect; that by which the knowable is understood is called intellect, whether it concerns the subtle, the hidden, the past, the distant, or the future.

सर्वत्र सर्वदा ज्ञानं प्रतिभानुक्रमेण तु श्रवणात्सर्वशब्दानाम् अप्रयत्नेन योगिनः

Knowledge arises everywhere and always, in succession with intuition; by hearing all words, the yogi understands them effortlessly.

ह्रस्वदीर्घप्लुतादीनां गुह्यानां श्रवणादपि स्पर्शस्याधिगमो यस् तु वेदना तूपपादिता

By hearing even the subtle distinctions of short, long, and protracted sounds, and other secret ones, there is also the attainment of touch; this is called perception.

दर्शनाद्दिव्यरूपाणां दर्शनं चाप्रयत्नतः संविद्दिव्यरसे तस्मिन्न् आस्वादो ह्यप्रयत्नतः

By seeing divine forms, there is vision without effort; in the awareness of divine taste, there is enjoyment without effort.

वार्त्ता च दिव्यगन्धानां तन्मात्रा बुद्धिसंविदा विन्दन्ते योगिनस्तस्माद् आब्रह्मभुवनं द्विजाः

And likewise, by the awareness of intellect, yogis perceive the essence of divine fragrances, O twice-born, throughout all the worlds up to Brahma's realm.

जगत्यस्मिन् हि देहस्थं चतुःषष्टिगुणं समम् औपसर्गिकम् एतेषु गुणेषु गुणितं द्विजाः

In this world, within the body, the sixty-fourfold qualities exist equally, arising from obstacles; O twice-born, these qualities are compounded in these.

संत्याज्यं सर्वथा सर्वम् औपसर्गिकमात्मनः पैशाचे पार्थिवं चाप्यं राक्षसानां पुरे द्विजाः

All that arises from obstacles must always be abandoned by the self: the demonic, the earthly, and the aquatic, as found in the cities of the Rākṣasas, O twice-born.

याक्षे तु तैजसं प्रोक्तं गान्धर्वे श्वसनात्मकम् ऐन्द्रे व्योमात्मकं सर्वं सौम्ये चैव तु मानसम्

In the Yakṣa realm, the fiery is said to prevail; in the Gandharva, the airy; in the Indra, the ethereal; and in the Soma, the mental.

प्राजापत्ये त्वहङ्कारं ब्राह्मे बोधमनुत्तमम् आद्ये चाष्टौ द्वितीये च तथा षोडशरूपकम्

In the Prajāpati realm, ego is present; in the Brahma realm, supreme knowledge; in the first, eight forms, and in the second, sixteen are likewise found.