Linga Purana

प्रसीदति न संदेहो धर्मश्चायं द्विजोत्तमाः किं तु गुह्यतमं वक्ष्ये सर्वत्र परमेश्वरे

—there is no doubt that he attains peace; this is the dharma, O best of twice-born. But now I will declare the most secret teaching, concerning the Supreme Lord everywhere.

भवे भक्तिर्न संदेहस् तया युक्तो विमुच्यते अयोग्यस्यापि भगवान् भक्तस्य परमेश्वरः

There is no doubt that devotion arises in existence; endowed with that, one is liberated. Even for the unfit, the Blessed Lord, the Supreme Lord, is pleased with the devotee.

प्रसीदति न संदेहो निगृह्य विविधं तमः ज्ञानमध्यापनं होमो ध्यानं यज्ञस्तपः श्रुतम्

There is no doubt that He is pleased, restraining all kinds of darkness: teaching knowledge, offering oblations, meditation, sacrifice, austerity, and study—

दानमध्ययनं सर्वं भवभक्त्यै न संशयः चान्द्रायणसहस्रैश् च प्राजापत्यशतैस् तथा

—giving, and all study, are for the sake of devotion to existence, without doubt; even with thousands of Cāndrāyaṇa rites and hundreds of Prājāpatya rites—

मासोपवासैश्चान्यैर्वा भक्तिर्मुनिवरोत्तमाः अभक्ता भगवत्यस्मिंल् लोके गिरिगुहाशये

—and with other monthly fasts, O best of sages, devotion is supreme. Those without devotion to the Blessed Lord, who dwells in the mountain cave in this world—

पतन्ति चात्मभोगार्थं भक्तो भावेन मुच्यते भक्तानां दर्शनादेव नृणां स्वर्गादयो द्विजाः

—fall for the sake of their own enjoyment; but the devotee is liberated by devotion. By merely seeing devotees, O twice-born, people attain heaven and more.

न दुर्लभा न सन्देहो भक्तानां किं पुनस् तथा ब्रह्मविष्णुसुरेन्द्राणां तथान्येषामपि स्थितिः

There is no doubt that such things are not difficult for devotees; how much more so for Brahma, Vishnu, Indra, and others, and for the rest as well.

भक्त्या एव मुनीनां च बलसौभाग्यमेव च भवेन च तथा प्रोक्तं सम्प्रेक्ष्योमां पिनाकिना

By devotion alone, sages attain strength and good fortune; so it is said, having observed Uma by Pinākin.

देव्यै देवेन मधुरं वाराणस्यां पुरा द्विजाः अविमुक्ते समासीना रुद्रेण परमात्मना

Long ago, O twice-born, in Varanasi, the god spoke sweetly to the goddess, as Rudra, the Supreme Self, sat in Avimukta.

रुद्राणी रुद्रमाहेदं लब्ध्वा वाराणसीं पुरीम् केन वश्यो महादेव पूज्यो दृश्यस्त्वमीश्वरः

O Rudrani, having obtained Rudra and this city of Varanasi, by what means is Mahadeva made subject, worshipped, and seen as the Lord?

तपसा विद्यया वापि योगेनेह वद प्रभो निशम्य वचनं तस्यास् तथा ह्यालोक्य पार्वतीम्

Is it through austerity, knowledge, or yoga here? Tell me, O Lord, having heard her words and thus looking upon Parvati.

आह बालेन्दुतिलकः पूर्णेन्दुवदनां हसन् स्मृत्वाथ मेनया पत्न्या गिरेर्गां कथितां पुरा

He, marked with the crescent moon and having a face like the full moon, smiling, remembered the story once told by Menā, wife of the mountain.

चिरकालस्थितिं प्रेक्ष्य गिरौ देव्या महात्मनः देवि लब्धा पुरी रम्या त्वया यत्प्रष्टुमर्हसि

Seeing the long-standing presence on the mountain of the great-souled goddess, O Devi, you have obtained this delightful city; you are worthy to ask about it.

स्थानार्थं कथितं मात्रा विस्मृतेह विलासिनि पुरा पितामहेनापि पृष्टः प्रश्नवतां वरे

For the sake of the place, it was told by the mother, forgotten here, O playful one; formerly, even Pitamaha asked, being foremost among questioners.

यथा त्वयाद्य वै पृष्टो द्रष्टुं ब्रह्मात्मकं त्वहम् श्वेते श्वेतेन वर्णेन दृष्ट्वा कल्पे तु मां शुभे

Just as you now ask me to see the Brahman-essence, O pure one, in the Kalpa, Brahma saw me, white in color, with a white form.

सद्योजातं तथा रक्ते रक्तं वामं पितामहः पीते तत्पुरुषं पीतम् अघोरे कृष्णमीश्वरम्

Sadyōjāta appeared in white, Vāmadeva in red, Pitamaha saw Tatpuruṣa in yellow, and Aghora, the Lord, in black.

ईशानं विश्वरूपाख्यो विश्वरूपं तदाह माम्

Īśāna, called the universal form, then spoke of me as the universal form.

वाम तत्पुरुषाघोर सद्योजात महेश्वर दृष्टो मया त्वं गायत्र्या देवदेव महेश्वर केन वश्यो महादेव ध्येयः कुत्र घृणानिधे

Vāmadeva, Tatpuruṣa, Aghora, Sadyōjāta, Maheshvara—by Gayatri I was seen by you, O god of gods, Maheshvara. By what means is Mahadeva made subject, meditated upon, and where, O source of radiance?

दृश्यः पूज्यस् तथा देव्या वक्तुमर्हसि शङ्कर अवोचं श्रद्धयैवेति वश्यो वारिजसंभव

He is to be seen and worshipped; thus, O Devi, you should speak, O Shankara. I said: Only by faith is he made subject, O lotus-born.

ध्येयो लिङ्गे त्वया दृष्टे विष्णुना पयसां निधौ पूज्यः पञ्चास्यरूपेण पवित्रैः पञ्चभिर्द्विजैः

He is to be meditated upon in the linga, seen by Vishnu in the ocean of waters, worshipped in the five-faced form by five pure Brahmins.

भव भक्त्याद्य दृष्टो ऽहं त्वयाण्डज जगद्गुरो सो ऽपि मामाह भावार्थं दत्तं तस्मै मया पुरा

I was seen by you today through devotion, O egg-born, teacher of the world. He also spoke to me, and formerly I gave him the meaning of devotion.

भावं भावेन देवेशि दृष्टवान्मां हृदीश्वरम् तस्मात्तु श्रद्धया वश्यो दृश्यः श्रेष्ठगिरेः सुते

With devotion, O goddess of the gods, he saw me as the Lord in the heart. Therefore, by faith one is made subject and seen, O daughter of the supreme mountain.

पूज्यो लिङ्गे न संदेहः सर्वदा श्रद्धया द्विजैः श्रद्धा धर्मः परः सूक्ष्मः श्रद्धा ज्ञानं हुतं तपः

He is always to be worshipped in the linga, without doubt, by Brahmins with faith. Faith is the highest, subtle dharma; faith is knowledge, offering, and austerity.

श्रद्धा स्वर्गश् च मोक्षश् च दृश्यो ऽहं श्रद्धया सदा

Faith is heaven and liberation; I am always seen by faith.

कथं वै दृष्टवान्ब्रह्मा सद्योजातं महेश्वरम् वामदेवं महात्मानं पुराणपुरुषोत्तमम्

How did Brahma see Sadyōjāta, Maheshvara, Vāmadeva, the great-souled, ancient supreme person?

अघोरं च तथेशानं यथावद्वक्तुमर्हसि एकोनत्रिंशकः कल्पो विज्ञेयः श्वेतलोहितः

And Aghora and Īśāna as well—tell me properly. The twenty-ninth Kalpa is to be known as Śvetalohita.

तस्मिंस्तत्परमं ध्यानं ध्यायतो ब्रह्मणस्तदा उत्पन्नस्तु शिखायुक्तः कुमारः श्वेतलोहितः

In that, as Brahma was meditating on the supreme meditation, then arose Kumara, Śvetalohita, adorned with a crest.

तं दृष्ट्वा पुरुषं श्रीमान् ब्रह्मा वै विश्वतोमुखः हृदि कृत्वा महात्मानं ब्रह्मरूपिणमीश्वरम्

Seeing that illustrious Person, Brahmā, the all-faced, placed in his heart the great soul, the Lord in the form of Brahman.

सद्योजातं ततो ब्रह्मा ध्यानयोगपरो ऽभवत् ध्यानयोगात्परं ज्ञात्वा ववन्दे देवमीश्वरम्

Then Brahmā became absorbed in meditation upon Sadyojāta; having realized the supreme through meditative yoga, he worshipped the god, the Lord.