Linga Purana

ज्ञानवैराग्ययुक्तस्य योगसिद्धिर्द्विजोत्तमाः योगसिद्ध्या विमुक्तिः स्यात् सत्त्वनिष्ठस्य नान्यथा

For one endowed with knowledge and detachment, O best of twice-born, yoga is accomplished; through the accomplishment of yoga, liberation is attained by one established in goodness, not otherwise.

तमोविद्यापदच्छन्नं चित्रं यत्पदमव्ययम् सत्त्वशक्तिं समास्थाय शिवमभ्यर्चयेद्द्विजाः

The wondrous, imperishable state, concealed by darkness and ignorance—having taken refuge in the power of goodness, O twice-born, one should worship Śiva.

यः सत्त्वनिष्ठो मद्भक्तो मदर्चनपरायणः सर्वतो धर्मनिष्ठश् च सदोत्साही समाहितः

He who is established in goodness, devoted to me, intent on my worship, steadfast in dharma in every way, always energetic and collected—

सर्वद्वन्द्वसहो धीरः सर्वभूतहिते रतः ऋजुस्वभावः सततं स्वस्थचित्तो मृदुः सदा

Who endures all dualities, is steadfast, delights in the welfare of all beings, is straightforward by nature, always composed in mind, and ever gentle—

अमानी बुद्धिमाञ्छान्तस् त्यक्तस्पर्धो द्विजोत्तमाः सदा मुमुक्षुर्धर्मज्ञः स्वात्मलक्षणलक्षणः

Who is humble, wise, peaceful, free from rivalry, always desiring liberation, knower of dharma, and marked by the characteristics of the true self—

ऋणत्रयविनिर्मुक्तः पूर्वजन्मनि पुण्यभाक् जरायुक्तो द्विजो भूत्वा श्रद्धया च गुरोः क्रमात्

Freed from the three debts, enjoying merit from previous births, having become a twice-born joined with old age, and with faith, step by step, from the teacher—

अन्यथा वापि शुश्रूषां कृत्वा कृत्रिमवर्जितः स्वर्गलोकमनुप्राप्य भुक्त्वा भोगाननुक्रमात्

Or otherwise, having served without pretense, after attaining the world of heaven and enjoying pleasures in due order—

आसाद्य भारतं वर्षं ब्रह्मविज्जायते द्विजाः संपर्काज्ज्ञानमासाद्य ज्ञानिनो योगविद्भवेत्

Having reached the land of Bhārata, O twice-born, he becomes a knower of Brahman; by association, gaining knowledge, he becomes a knower of yoga.

क्रमो ऽयं मलपूर्णस्य ज्ञानप्राप्तेर्द्विजोत्तमाः तस्मादनेन मार्गेण त्यक्तसंगो दृढव्रतः

This is the sequence for one filled with impurity to attain knowledge, O best of twice-born; therefore, by this path, with attachment abandoned and firm resolve—

संसारकालकूटाख्यान् मुच्यते मुनिपुङ्गवाः एवं संक्षेपतः प्रोक्तं मया युष्माकमच्युतम्

He is freed from the deadly poison of worldly existence, O best of sages. Thus, in brief, I have declared to you the imperishable.

ज्ञानस्यैवेह माहात्म्यं प्रसंगादिह शोभनम् एवं पाशुपतं योगं कथितं त्वीश्वरेण तु

Here, only the greatness of knowledge is auspicious by its connection; thus, the Pāśupata yoga has been taught to you by the Lord.

न देयं यस्य कस्यापि शिवोक्तं मुनिपुङ्गवाः दातव्यं योगिने नित्यं भस्मनिष्ठाय सुप्रियम्

O foremost of sages, what has been spoken by Śiva should not be given to just anyone; it is to be given only to a yogin who is ever devoted to ash and is truly dear.

यः पठेच्छृणुयाद्वापि संसारशमनं नरः स याति ब्रह्मसायुज्यं नात्र कार्या विचारणा

Whoever recites or even hears this, which brings an end to worldly existence, that person attains union with Brahman—of this, there should be no doubt.

निशम्य ते महाप्राज्ञाः कुमाराद्याः पिनाकिनम् प्रोचुः प्रणम्य वै भीताः प्रसन्नं परमेश्वरम्

Having heard this, the wise ones—Kumāra and the others—approached the wielder of the bow, bowed in fear before the gracious Supreme Lord, and spoke.

एवं चेदनया देव्या हैमवत्या महेश्वर क्रीडसे विविधैर्भोगैः कथं वक्तुमिहार्हसि

O Great Lord, if you sport in such ways with this goddess, the daughter of Himavat, through various enjoyments, how are we to speak of this here?

एवमुक्तः प्रहस्येशः पिनाकी नीललोहितः प्राह ताम् अंबिकां प्रेक्ष्य प्रणिपत्य स्थितान् द्विजान्

Thus addressed, the Lord, blue-throated and bearing the bow, laughed and, looking at Ambikā and the twice-born standing after bowing, spoke.

बन्धमोक्षौ न चैवेह मम स्वेच्छा शरीरिणः अकर्तज्ञः पशुर्जीवो विभुर्भोक्ता ह्यणुः पुमान्

Bondage and liberation here are not at all according to my will for embodied beings; the soul is bound by ignorance, the individual is the experiencer, and the Supreme is the enjoyer—this is the distinction.

मायी च मायया बद्धः कर्मभिर् युज्यते तु सः ज्ञानं ध्यानं च बन्धश् च मोक्षो नास्त्यात्मनो द्विजाः

Bound by māyā, the soul is joined to actions; knowledge, meditation, bondage, and liberation do not truly belong to the Self, O twice-born.

यदैवं मयि विद्वान् यस् तस्यापि न च सर्वतः एषा विद्या ह्यहं वेद्यः प्रज्ञैषा च श्रुतिः स्मृतिः

When one knows me in this way, even for him it is not so in every respect; this is the knowledge—indeed, I am the one to be known—this is the wisdom, the Veda, and the tradition.

धृतिरेषा मया निष्ठा ज्ञानशक्तिः क्रिया तथा इच्छाख्या च तथा ह्याज्ञा द्वे विद्ये न च संशयः

This is steadfastness, my own state, the power of knowledge, and likewise action; so too is what is called will, and command—these two knowledges are without doubt.

न ह्येषा प्रकृतिर्जैवी विकृतिश् च विचारतः विकारो नैव मायैषा सदसद्व्यक्तिवर्जिता

This is not nature, nor is it a modification, upon reflection; this māyā is not a transformation, nor is it manifest or unmanifest.

पुरा ममाज्ञा मद्वक्त्रात् समुत्पन्ना सनातनी पञ्चवक्त्रा महाभागा जगतामभयप्रदा

Long ago, my eternal command arose from my mouth, five-faced and most glorious, granting fearlessness to the worlds.

तामाज्ञां सम्प्रविश्याहं चिन्तयन् जगतां हितम् सप्तविंशत्प्रकारेण सर्वं व्याप्यानया शिवः

Entering that command, contemplating the welfare of the worlds, I, Śiva, pervaded everything in twenty-seven ways through it.

तदाप्रभृति वै मोक्षप्रवृत्तिर्द्विजसत्तमाः एवमुक्त्वा तदापश्यद् भवानीं परमेश्वरः

From that time onward, O best of twice-born, the pursuit of liberation began; having spoken thus, the Supreme Lord beheld Bhavānī.

भवानी च तमालोक्य मायामहरदव्यया ते मायामलनिर्मुक्ता मुनयः प्रेक्ष्य पार्वतीम्

And Bhavānī, seeing him, removed the imperishable māyā; those sages, freed from the impurity of māyā, beheld Pārvatī.

प्रीता बभूवुर्मुक्ताश् च तस्मादेषा परा गतिः उमाशङ्करयोर्भेदो नास्त्येव परमार्थतः

They became pleased and liberated; therefore, this is the supreme state—there is truly no difference between Umā and Śaṅkara in the highest sense.

द्विधासौ रूपमास्थाय स्थित एव न संशयः यदा विद्वानसंगः स्याद् आज्ञया परमेष्ठिनः

Assuming this dual form, they remain—of this there is no doubt; when a wise one is unattached, it is by the command of the Supreme Lord.

तदा मुक्तिः क्षणादेव नान्यथा कर्मकोटिभिः क्रमो ऽविवक्षितो भूतविवृद्धः परमेष्ठिनः

Then, liberation comes instantly—not otherwise, even by millions of actions; the sequence is not intended by the Supreme Lord, who is the cause of all increase.

प्रसादेन क्षणान्मुक्तिः प्रतिज्ञैषा न संशयः गर्भस्थो जायमानो वा बालो वा तरुणो ऽपि वा

By grace, liberation comes in a moment—this is the promise, without doubt; whether in the womb, being born, a child, or even a youth.