Linga Purana

न शक्यो विस्तरो वक्तुं वर्षाणामयुतैरपि योगे पाशुपते निष्ठा स्थातव्यं च मुनीश्वराः

Even in tens of thousands of years, the full extent cannot be described; O best of sages, one must remain steadfast in the Pāśupata yoga.

सतां जितात्मनां साक्षाद् द्विजातीनां द्विजोत्तमाः धर्मज्ञानां च साधूनाम् आचार्याणां शिवात्मनाम्

O best of twice-born, among the virtuous, self-controlled, learned in dharma, the good, the teachers, and those whose nature is Shiva—

दयावतां द्विजश्रेष्ठास् तथा चैव तपस्विनाम् संन्यासिनां विरक्तानां ज्ञानिनां वशगात्मनाम्

O best of twice-born, among the compassionate, the ascetics, the renunciants, the dispassionate, the wise, and those who have mastered themselves—

दानिनां चैव दान्तानां त्रयाणां सत्यवादिनाम् अलुब्धानां सयोगानां श्रुतिस्मृतिविदां द्विजाः

O twice-born, among those who are generous, self-controlled, truthful, free from greed, united with yoga, and learned in the Vedas and the sacred traditions—

श्रौतस्मार्ताविरुद्धानां प्रसीदति महेश्वरः सदिति ब्रह्मणः शब्दस् तदन्ते ये लभन्त्युत

Maheshvara is pleased with those whose actions are not opposed to the Vedic and traditional codes; thus, the word of Brahma is established, and at the end, those attain it.

सायुज्यं ब्रह्मणो याति तेन सन्तः प्रचक्षते दशात्मके ये विषये साधने चाष्टलक्षणे

One attains union with Brahma; therefore, the virtuous declare that those who possess the tenfold qualities and the eightfold means in their pursuits—

न क्रुध्यन्ति न हृष्यन्ति जितात्मानस्तु ते स्मृताः सामान्येषु च द्रव्येषु तथा वैशेषिकेषु च

They neither become angry nor delighted; those who have mastered themselves are remembered thus, both regarding common and special possessions.

ब्रह्मक्षत्रविशो यस्माद् युक्तास्तस्माद्द्विजातयः वर्णाश्रमेषु युक्तस्य स्वर्गादिसुखकारिणः

Because Brahmins, Kshatriyas, and Vaishyas are united, therefore they are called twice-born; for one established in the duties of caste and stage of life, they are the bringers of happiness such as heaven.

श्रौतस्मार्तस्य धर्मस्य ज्ञानाद्धर्मज्ञ उच्यते विद्यायाः साधनात्साधुब्रह्मचारी गुरोर्हितः

One who knows dharma through knowledge of Vedic and traditional law is called a knower of dharma; through attainment of learning, the virtuous student is devoted to the teacher.

क्रियाणां साधनाच्चैव गृहस्थः साधुरुच्यते साधनात्तपसो ऽरण्ये साधुर्वैखानसः स्मृतः

Through accomplishment of duties, the householder is called virtuous; through accomplishment of austerity in the forest, the hermit is remembered as virtuous.

यतमानो यतिः साधुः स्मृतो योगस्य साधनात् एवमाश्रमधर्माणां साधनात्साधवः स्मृताः

The ascetic striving for restraint is remembered as virtuous through accomplishment in yoga; thus, through accomplishment in the duties of the stages of life, the virtuous are remembered.

गृहस्थो ब्रह्मचारी च वानप्रस्थो यतिस् तथा धर्माधर्माविह प्रोक्तौ शब्दावेतौ क्रियात्मकौ

The householder, the student, the forest-dweller, and the ascetic—thus, both dharma and adharma are spoken of here; these two terms are based in action.

कुशलाकुशलं कर्म धर्माधर्माविति स्मृतौ धारणार्थे महान् ह्य् एष धर्मशब्दः प्रकीर्तितः

Skillful and unskillful action are remembered as dharma and adharma; for the purpose of sustaining, the great word 'dharma' is proclaimed.

अधारणे महत्त्वे च अधर्म इति चोच्यते अत्रेष्टप्रापको धर्म आचार्यैरुपदिश्यते

When there is lack of sustaining and greatness, it is called adharma; here, dharma is taught by teachers as the means to attain what is desired.

अधर्मश्चानिष्टफलो ह्य् आचार्यैरुपदिश्यते वृद्धाश्चालोलुपाश्चैव आत्मवन्तो ह्यदाम्भिकाः

Adharma, which yields undesirable results, is also taught by teachers; the elders are neither greedy nor fickle, possessing self-control and free from deceit.

सम्यग्विनीता ऋजवस् तानाचार्यान् प्रचक्षते स्वयमाचरते यस्माद् आचारे स्थापयत्यपि

Those teachers are called upright, well-disciplined, and honest; because they themselves practice, they establish others in conduct.

आचिनोति च शास्त्रार्थान् आचार्यस्तेन चोच्यते विज्ञेयं श्रवणाच्छ्रौतं स्मरणात्स्मार्तमुच्यते

And because he gathers the meanings of the scriptures, he is called a teacher; it should be known that what is heard is called 'śrauta', and what is remembered is called 'smārta'.

इज्या वेदात्मकं श्रौतं स्मार्तं वर्णाश्रमात्मकम् दृष्ट्वानुरूपमर्थं यः पृष्टो नैवापि गूहति

Sacrifice based on the Vedas is called śrauta; smārta is based on caste and stage of life; one who, seeing the appropriate meaning, when asked, does not conceal it—

यथादृष्टप्रवादस्तु सत्यं लैङ्गे ऽत्र पठ्यते ब्रह्मचर्यं तथा मौनं निराहारत्वमेव च

As is spoken according to what is seen, so truth is recited here in the Lingam; likewise, celibacy, silence, and fasting.

अहिंसा सर्वतः शान्तिस् तप इत्यभिधीयते आत्मवत् सर्वभूतेषु यो हितायाहिताय च

Nonviolence, complete tranquility, and austerity are declared; one who acts for the benefit or harm of all beings as for oneself—

वर्तते त्वसकृद्वृत्तिः कृत्स्ना ह्येषा दया स्मृता यद्यदिष्टतमं द्रव्यं न्यायेनैवागतं क्रमात्

Who acts repeatedly in this manner, this entire conduct is remembered as compassion; whatever desirable object is obtained in due order by justice—

तत्तद्गुणवते देयं दातुस्तद्दानलक्षणम् दानं त्रिविधमित्येतत् कनिष्ठज्येष्ठमध्यमम्

Gifts should be given according to the recipient's qualities; the donor's nature is also to be considered. Thus, giving is said to be of three kinds: inferior, superior, and middling.

कारुण्यात्सर्वभूतेभ्यः संविभागस्तु मध्यमः श्रुतिस्मृतिभ्यां विहितो धर्मो वर्णाश्रमात्मकः

Out of compassion, sharing with all beings is the middle kind; the duty prescribed by scripture and tradition is the dharma characterized by social class and stage of life.

शिष्टाचाराविरुद्धश् च स धर्मः साधुरुच्यते मायाकर्मफलत्यागी शिवात्मा परिकीर्तितः

That dharma which is not opposed to the conduct of the virtuous is called good; one who renounces the fruits of action, free from illusion, is said to possess the nature of Shiva.

निवृत्तः सर्वसङ्गेभ्यो युक्तो योगी प्रकीर्तितः असक्तो भयतो यस्तु विषयेषु विचार्य च

One who is detached from all attachments and engaged in discipline is called a yogi; but one who, out of fear, remains unattached to sense objects, after due reflection—

अलुब्धः संयमी प्रोक्तः प्रार्थितो ऽपि समन्ततः आत्मार्थं वा परार्थं वा इन्द्रियाणीह यस्य वै

He who is not greedy, who is self-controlled, even when requested from all sides, whether for his own sake or for others, whose senses—

न मिथ्या सम्प्रवर्तन्ते शमस्यैव तु लक्षणम् अनुद्विग्नो ह्यनिष्टेषु तथेष्टान्नाभिनन्दति

—do not act falsely, this is indeed the mark of tranquility; he is not disturbed by unpleasant things, nor does he rejoice in what is desired.

प्रीतितापविषादेभ्यो विनिवृत्तिर्विरक्तता संन्यासः कर्मणां न्यासः कृतानामकृतैः सह

Withdrawal from delight, pain, and sorrow is called dispassion; renunciation is the abandonment of actions, both performed and unperformed.

कुशलाकुशलानां तु प्रहाणं न्यास उच्यते अव्यक्ताद्यविशेषान्ते विकारे ऽस्मिन्नचेतने

The giving up of both good and bad actions is called renunciation; in this insentient transformation, from the unmanifest to the undifferentiated end—