Linga Purana

न भावयन्त्यतीतानि ह्य् अज्ञाने ज्ञानमानिनः क्षुद्व्याधेः परिहारार्थं न सुखायान्नमुच्यते

Those who are ignorant but think themselves wise do not reflect on past sufferings; food is not called happiness, but is for the removal of hunger and disease.

यथेतरेषां रोगाणाम् औषधं न सुखाय तत् शीतोष्णवातवर्षाद्यैस् तत्तत्कालेषु देहिनाम्

Just as medicine for other diseases is not for pleasure, so too, cold, heat, wind, rain, and the like, at their respective times, affect embodied beings.

दुःखमेव न संदेहो न जानन्ति ह्यपण्डिताः स्वर्गे ऽप्येवं मुनिश्रेष्ठा ह्य् अविशुद्धक्षयादिभिः

There is no doubt that it is suffering; the unlearned do not know this—even in heaven, O best of sages, due to impurity, decay, and the like.

रोगैर् नानाविधैर् ग्रस्ता रागद्वेषभयादिभिः छिन्नमूलतरुर्यद्वद् अवशः पतति क्षितौ

Afflicted by various diseases, by passion, hatred, fear, and so on, just as a tree with its roots cut inevitably falls to the ground.

पुण्यवृक्षक्षयात्तद्वद् गां पतन्ति दिवौकसः दुःखाभिलाषनिष्ठानां दुःखभोगादिसंपदाम्

In the same way, when the tree of merit is exhausted, the dwellers of heaven fall to earth, those whose foundation is desire for suffering, and whose wealth is the enjoyment of suffering.

अस्मात्तु पततां दुःखं कष्टं स्वर्गाद्दिवौकसाम् नरके दुःखमेवात्र नरकाणां निषेवणात्

For those who fall from here, suffering is harsh, even for the gods from heaven; in hell, suffering is certain, due to the experience of hellish states.

विहिताकरणाच्चैव वर्णिनां मुनिपुङ्गवाः

And, O best of sages, for those of the castes, suffering arises from failure to perform prescribed duties.

यथा मृगो मृत्युभयस्य भीत उच्छिन्नवासो न लभेत निद्राम् एवं यतिर्ध्यानपरो महात्मा संसारभीतो न लभेत निद्राम्

Just as a deer, terrified by the fear of death and deprived of its home, cannot sleep, so too, a great ascetic devoted to meditation, fearful of worldly existence, cannot sleep.

कीटपक्षिमृगाणां च पशूनां गजवाजिनाम् दृष्टम् एवासुखं तस्मात् त्यजतः सुखमुत्तमम्

Among insects, birds, wild animals, cattle, elephants, and horses, suffering is clearly seen; therefore, the highest happiness is for one who renounces.

वैमानिकानामप्येवं दुःखं कल्पाधिकारिणाम् स्थानाभिमानिनां चैव मन्वादीनां च सुव्रताः

In the same way, suffering exists even for celestial beings, for those who preside over aeons, for those attached to their stations, and for the Manus and others, O virtuous ones.

देवानां चैव दैत्यानाम् अन्योन्यविजिगीषया दुःखमेव नृपाणां च राक्षसानां जगत्त्रये

Among the gods and the demons, due to mutual rivalry, there is only suffering; so too among kings, among the rākṣasas, and in all three worlds.

श्रमार्थमाश्रमश्चापि वर्णानां परमार्थतः आश्रमैर्न च देवैश् च यज्ञैः सांख्यैर्व्रतैस् तथा

The four stages of life exist for the sake of effort, truly, for the castes; but neither by the stages, nor by the gods, nor by sacrifices, nor by Sāṅkhya, nor by vows,

उग्रैस्तपोभिर् विविधैर् दानैर्नानाविधैरपि न लभन्ते तथात्मानं लभन्ते ज्ञानिनः स्वयम्

Nor by severe austerities of various kinds, nor by various gifts, do they attain the Self in this way; only the wise attain it by themselves.

तस्मात्सर्वप्रयत्नेन चरेत्पाशुपतव्रतम् भस्मशायी भवेन्नित्यं व्रते पाशुपते बुधः

Therefore, with all effort, one should observe the vow of Pāśupata; the wise should always sleep on ashes, steadfast in the Pāśupata vow.

पञ्चार्थज्ञानसम्पन्नः शिवतत्त्वे समाहितः कैवल्यकरणं योगविधिकर्मच्छिदं बुधः

Endowed with knowledge of the five principles, absorbed in the essence of Śiva, the wise one attains liberation, cutting through the bonds of ritual action by the method of yoga.

पञ्चार्थयोगसम्पन्नो दुःखान्तं व्रजते सुधीः परया विद्यया वेद्यं विदन्त्यपरया न हि

Possessed of union with the five principles, the wise one reaches the end of suffering; that which is to be known by the supreme knowledge is not known by the lower knowledge.

द्वे विद्ये वेदितव्ये हि परा चैवापरा तथा अपरा तत्र ऋग्वेदो यजुर्वेदो द्विजोत्तमाः

There are indeed two knowledges to be known: the higher and also the lower; among these, O best of twice-born, the lower is the Ṛgveda, Yajurveda,

सामवेदस्तथाथर्वो वेदः सर्वार्थसाधकः शिक्षा कल्पो व्याकरणं निरुक्तं छन्द एव च

The Sāmaveda, the Atharvaveda, the Veda accomplishing all purposes, instruction, ritual, grammar, etymology, and also metre,

ज्योतिषं चापरा विद्या पराक्षरमिति स्थितम् तददृश्यं तदग्राह्यम् अगोत्रं तदवर्णकम्

And astrology—this is the lower knowledge. The higher is established as imperishable: that which cannot be seen, cannot be grasped, has no lineage, and is without characteristics.

तदचक्षुस्तदश्रोत्रं तदपाणि अपादकम् तदजातमभूतं च तदशब्दं द्विजोत्तमाः

It is without eyes, without ears, without hands or feet; it is unborn and unmanifest, O best of twice-born, and it is soundless.

अस्पर्शं तदरूपं च रसगन्धविवर्जितम् अव्ययं चाप्रतिष्ठं च तन्नित्यं सर्वगं विभुम्

It is without touch, without form, devoid of taste and smell; it is imperishable, without foundation, eternal, all-pervading, and sovereign.

महान्तं तद् बृहन्तं च तदजं चिन्मयं द्विजाः अप्राणममनस्कं च तदस्निग्धमलोहितम्

It is great, vast, unborn, and composed of consciousness, O twice-born; without breath, without mind, without moisture or redness.

अप्रमेयं तदस्थूलम् अदीर्घं तदनुल्बणम् अह्रस्वं तदपारं च तदानन्दं तदच्युतम्

It is immeasurable, not gross, not long, not excessive, not short, without limit, blissful, and unchanging.

अनपावृतमद्वैतं तदनन्तमगोचरम् असंवृतं तदात्मैकं परा विद्या न चान्यथा

It is unobstructed, non-dual, infinite, beyond perception, uncovered, of single essence, the supreme knowledge, and nothing else.

परापरेति कथिते नैवेह परमार्थतः अहमेव जगत्सर्वं मय्येव सकलं जगत्

Though spoken of as higher and lower, in truth there is no such distinction here; I alone am all this universe, and all the world is indeed in me.

मत्त उत्पद्यते तिष्ठन् मयि मय्येव लीयते मत्तो नान्यदितीक्षेत मनोवाक्पाणिभिस् तथा

From me it arises, in me it abides, and into me it dissolves; nothing else is seen apart from me, by mind, speech, or action.

सर्वमात्मनि संपश्येत् सच्चासच्च समाहितः सर्वं ह्यात्मनि संपश्यन् न बाह्ये कुरुते मनः

Let one perceive everything in the Self, both the real and the unreal, with a concentrated mind; perceiving all in the Self, one does not direct the mind outward.

अधोदृष्ट्या वितस्त्यां तु नाभ्यामुपरितिष्ठति हृदयं तद्विजानीयाद् विश्वस्यायतनं महत्

With the gaze fixed downward, measuring twelve finger-breadths above the navel, one should know the heart as the great abode of the universe.

हृदयस्यास्य मध्ये तु पुण्डरीकमवस्थितम् धर्मकन्दसमुद्भूतं ज्ञाननालं सुशोभनम्

In the middle of this heart is a lotus situated, arising from the root of virtue, with a splendid stalk of knowledge.