Linga Purana

षड्विधं लिङ्गमित्याहुर् द्रव्याणां च प्रभेदतः तेषां भेदाश्चतुर्युक्तचत्वारिंशदिति स्मृताः

They say the linga is of six kinds, distinguished by their materials; their divisions are stated to be forty-four, described in fourfold ways.

शैलजं प्रथमं प्रोक्तं तद्धि साक्षाच्चतुर्विधम् द्वितीयं रत्नजं तच्च सप्तधा मुनिसत्तमाः

The first is called stone-born, and it is directly fourfold; the second is gem-born, and it is sevenfold, O best of sages.

तृतीयं धातुजं लिङ्गम् अष्टधा परमेष्ठिनः तुरीयं दारुजं लिङ्गं तत्तु षोडशधोच्यते

The third is the metal-born linga, eightfold according to the Supreme; the fourth is the wooden linga, which is said to be sixteenfold.

मृन्मयं पञ्चमं लिङ्गं द्विधा भिन्नं द्विजोत्तमाः षष्ठं तु क्षणिकं लिङ्गं सप्तधा परिकीर्तितम्

The fifth is the clay linga, divided in two, O best of twice-born; the sixth is the temporary linga, spoken of as sevenfold.

श्रीप्रदं रत्नजं लिङ्गं शैलजं सर्वसिद्धिदम् धातुजं धनदं साक्षाद् दारुजं भोगसिद्धिदम्

The gem-born linga grants prosperity; the stone-born grants all accomplishments; the metal-born directly grants wealth; the wooden grants attainment of enjoyment.

मृन्मयं चैव विप्रेन्द्राः सर्वसिद्धिकरं शुभम् शैलजं चोत्तमं प्रोक्तं मध्यमं चैव धातुजम्

And the clay linga, O foremost of Brahmins, is auspicious and grants all accomplishments; the stone-born is said to be the highest, and the metal-born is considered middling.

बहुधा लिङ्गभेदाश् च नव चैव समासतः मूले ब्रह्मा तथा मध्ये विष्णुस्त्रिभुवनेश्वरः

There are many kinds of lingas, and nine in summary; at the base is Brahma, and in the middle is Vishnu, lord of the three worlds.

रुद्रोपरि महादेवः प्रणवाख्यः सदाशिवः लिङ्गवेदी महादेवी त्रिगुणा त्रिमयांबिका

Above is Rudra, Mahadeva, called Pranava, Sadashiva; the linga altar is Mahadevi, threefold, the triple-formed Ambika.

तया च पूजयेद्यस्तु देवी देवश् च पूजितौ शैलजं रत्नजं वापि धातुजं वापि दारुजम्

Whoever worships with her, both the goddess and the god are worshipped, whether stone-born, gem-born, metal-born, or wooden.

मृन्मयं क्षणिकं वापि भक्त्या स्थाप्य फलं शुभम् सुरेन्द्राम्भोजगर्भाग्नियमाम्बुपधनेश्वरैः

Whether clay or temporary, established with devotion, the auspicious fruit is obtained, by the lords of gods, lotuses, fire, water, and wealth.

सिद्धविद्याधराहीन्द्रैर् यक्षदानवकिन्नरैः स्तूयमानः सुपुण्यात्मा देवदुन्दुभिनिःस्वनैः

Praised by accomplished beings, Vidyadharas, serpent kings, Yakshas, demons, and Kinnaras, the supremely virtuous soul, with the sound of divine drums.

भूर्भूवःस्वर्महर्लोकान् क्रमाद् वै जनतः परम् तपः सत्यं पराक्रम्य भासयन् स्वेन तेजसा

He illumines the worlds—earth, atmosphere, heaven, and higher realms—in order, surpassing the highest, tapas, and truth, with his own radiance.

लिङ्गस्थापनसन्मार्गनिहितस्वायतासिना आशु ब्रह्माण्डमुद्भिद्य निर्गच्छन्निर्विशङ्कया

Having placed himself on the path of proper linga establishment, with his own extended sword, he swiftly pierces the cosmic egg and emerges without hesitation.

शैलजं रत्नजं वापि धातुजं वापि दारुजम् मृन्मयं क्षणिकं त्यक्त्वा स्थापयेत्सकलं वपुः

Abandoning stone-born, gem-born, metal-born, wooden, clay, and temporary lingas, one should establish the entire form.

विधिना चैव कृत्वा तु स्कन्दोमासहितं शुभम् कुन्दगोक्षीरसंकाशं लिङ्गं यः स्थापयेन्नरः

And having performed the rite together with Skanda's month, the man who establishes the linga, shining like jasmine and cow's milk, is auspicious.

नृणां तनुं समास्थाय स्थितो रुद्रो न संशयः दर्शनात्स्पर्शनात्तस्य लभन्ते निर्वृतिं नराः

Rudra, without doubt, abides having assumed a human form; from seeing and touching him, people attain fulfillment.

तस्य पुण्यं मया वक्तुं सम्यग्युगशतैरपि शक्यते नैव विप्रेन्द्रास् तस्माद् वै स्थापयेत् तथा

Even with hundreds of ages, O foremost Brahmins, it is not possible for me to properly describe his merit; therefore, one should establish him accordingly.

सर्वेषामेव मर्त्यानां विभोर्दिव्यं वपुः शुभम् सकलं भावनायोग्यं योगिनामेव निष्कलम्

The divine, auspicious form of the Lord is suitable for contemplation by all mortals; but for yogis alone, it is formless.

निष्कलो निर्मलो नित्यः सकलत्वं कथं गतः वक्तुमर्हसि चास्माकं यथा पूर्वं यथा श्रुतम्

He is formless, pure, eternal; how did he attain the state of having forms? You ought to tell us, as it was formerly heard.

परमार्थविदः केचिद् ऊचुः प्रणवरूपिणम् विज्ञानमिति विप्रेन्द्राः श्रुत्वा श्रुतिशिरस्यजम्

Some who know the highest truth spoke of him as having the form of the sacred syllable; O Brahmins, having heard, they called it knowledge, born from the highest scripture.

शब्दादिविषयं ज्ञानं ज्ञानमित्यभिधीयते तज्ज्ञानं भ्रान्तिरहितम् इत्यन्ये नेति चापरे

Knowledge concerning objects such as sound is called knowledge; that knowledge, free from error, is what some declare, while others say 'not so.'

यज्ज्ञानं निर्मलं शुद्धं निर्विकल्पं निराश्रयम् गुरुप्रकाशकं ज्ञानम् इत्यन्ये मुनयो द्विजाः

That knowledge which is pure, spotless, without differentiation, and without dependence, which reveals the teacher, is called knowledge by some sages and Brahmins.

ज्ञानेनैव भवेन्मुक्तिः प्रसादो ज्ञानसिद्धये उभाभ्यां मुच्यते योगी तत्रानन्दमयो भवेत्

Liberation comes only through knowledge; grace is for the attainment of knowledge; by both, the yogi is freed and becomes filled with bliss.

वदन्ति मुनयः केचित् कर्मणा तस्य संगतिम् कल्पनाकल्पितं रूपं संहृत्य स्वेच्छयैव हि

Some sages say that through action, his connection is established; having withdrawn the imagined form, he acts solely by his own will.

द्यौर्मूर्धा तु विभोस्तस्य खं नाभिः परमेष्ठिनः सोमसूर्याग्नयो नेत्रे दिशः श्रोत्रं महात्मनः

The sky is the head of the Lord; space is the navel of the Supreme; moon, sun, and fire are his eyes; the directions are the ears of the great soul.

चरणौ चैव पातालं समुद्रस्तस्य चांबरम् देवास्तस्य भुजाः सर्वे नक्षत्राणि च भूषणम्

The netherworld is his feet, the ocean his garment; all the gods are his arms, and the stars are his ornaments.

प्रकृतिस्तस्य पत्नी च पुरुषो लिङ्गमुच्यते वक्त्राद्वै ब्राह्मणाः सर्वे ब्रह्मा च भगवान्प्रभुः

Nature is his wife, and the person is called the linga; from his mouth are all Brahmins, and Brahma, the blessed Lord.

इन्द्रोपेन्द्रौ भुजाभ्यां तु क्षत्रियाश् च महात्मनः वैश्याश्चोरुप्रदेशात्तु शूद्राः पादात्पिनाकिनः

Indra and Upendra are from his arms, the Kshatriyas from the great soul; the Vaishyas are from his thighs, and the Shudras from the feet of Pinaka-holder.

पुष्करावर्तकाद्यास्तु केशास्तस्य प्रकीर्तिताः वायवो घ्राणजास्तस्य गतिः श्रौतं स्मृतिस् तथा

Lotus-whorl and other types are his hair, it is said; winds arise from his nose, movement from hearing, and likewise memory.