Linga Purana

कल्पयेच्चासनं पद्मं सोमसूर्याग्निसंयुतम् षड्विंशच्छक्तिसंयुक्तम् अष्टधा च द्विजोत्तमाः

One should arrange the lotus posture, united with the energies of the moon, sun, and fire, endowed with twenty-six powers, and in eight ways, O best of twice-born.

ततः षोडशधा चैव पुनर्द्वादशधा द्विजाः स्मरेच् च तत् तथा मध्ये देव्या देवम् उमापतिम्

Then, in sixteen ways, and again in twelve ways, O twice-born, one should meditate thus, with the goddess in the center and the god, the spouse of Umā.

अष्टशक्तिसमायुक्तम् अष्टमूर्तिमजं प्रभुम् ताभिश्चाष्टविधा रुद्राश् चतुःषष्टिविधाः पुनः

The unborn Lord, with eight powers and eight forms, and with those eight, the Rudras, who are again sixty-fourfold.

शक्तयश् च तथा सर्वा गुणाष्टकसमन्विताः एवं स्मरेत्क्रमेणैव लब्ध्वा ज्ञानमनुत्तमम्

And likewise, all the energies, endowed with the eightfold qualities; thus, meditating in succession, one attains unsurpassed knowledge.

एवं पाशुपतं योगं मोक्षसिद्धिप्रदायकम् तस्याणिमादयो विप्रा नान्यथा कर्मकोटिभिः

Thus, the Pāśupata yoga, which bestows liberation and accomplishment; the powers beginning with aṇimā, O sages, are not attained otherwise, even by millions of actions.

तत्राष्टगुणमैश्वर्यं योगिनां समुदाहृतम् तत्सर्वं क्रमयोगेन ह्य् उच्यमानं निबोधत

There, the eightfold lordly powers of yogins are described; all this, as it is being explained in sequence, you should understand.

अणिमा लघिमा चैव महिमा प्राप्तिरेव च प्राकाम्यं चैव सर्वत्र ईशित्वं चैव सर्वतः

Aṇimā, laghimā, mahimā, prāpti, prākāmya everywhere, and īśitva everywhere—

वशित्वमथ सर्वत्र यत्र कामावसायिता तच्चापि त्रिविधं ज्ञेयम् ऐश्वर्यं सार्वकामिकम्

Mastery everywhere, where desire is fulfilled at will—this, too, is to be known as threefold; lordship is that which grants all desires.

सावद्यं निरवद्यं च सूक्ष्मं चैव प्रवर्तते सावद्यं नाम यत्तत्र पञ्चभूतात्मकं स्मृतम्

It is found as faulty, faultless, and subtle; the faulty is said to be that which is composed of the five elements.

इन्द्रियाणि मनश्चैव अहङ्कारश् च यः स्मृतः तत्र सूक्ष्मप्रवृत्तिस्तु पञ्चभूतात्मिका पुनः

The senses, the mind, and also what is called ego—there, the subtle activity is again composed of the five elements.

इन्द्रियाणि मनश्चित्तबुद्ध्यहङ्कारसंज्ञितम् तथा सर्वमयं चैव आत्मस्था ख्यातिरेव च

The senses, mind, thought, intellect, and what is called ego, as well as that which is all-pervading, established in the self, and known as perception.

संयोग एव त्रिविधः सूक्ष्मेष्वेव प्रवर्तते पुनरष्टगुणश्चापि सूक्ष्मेष्वेव विधीयते

The union is threefold and occurs only in the subtle; and the eightfold division is also established only in the subtle.

तस्य रूपं प्रवक्ष्यामि यथाह भगवान्प्रभुः त्रैलोक्ये सर्वभूतेषु यथास्य नियमः स्मृतः

I will describe its form, as the Blessed Lord has spoken—how its regulation is regarded among all beings in the three worlds.

अणिमाद्यं तथाव्यक्तं सर्वत्रैव प्रतिष्ठितम् त्रैलोक्ये सर्वभूतानां दुष्प्राप्यं समुदाहृतम्

Beginning with aṇimā and so on, the unmanifest is established everywhere; among all beings in the three worlds, it is said to be difficult to attain.

तत् तस्य भवति प्राप्यं प्रथमं योगिनां बलम् लङ्घनं प्लवनं लोके रूपमस्य सदा भवेत्

That becomes attainable for them; the first power of yogis is the ability to leap and move in the world—this is always its form.

शीघ्रत्वं सर्वभूतेषु द्वितीयं तु पदं स्मृतम् त्रैलोक्ये सर्वभूतानां महिम्ना चैव वन्दितम्

Swiftness among all beings is considered the second stage; in the three worlds, it is honored by all beings for its greatness.

महित्वं चापि लोके ऽस्मिंस् तृतीयो योग उच्यते त्रैलोक्ये सर्वभूतेषु यथेष्टगमनं स्मृतम्

Greatness in this world is called the third yoga; in the three worlds, it is known as going wherever one wishes among all beings.

प्राकामान् विषयान् भुङ्क्ते तथाप्रतिहतः क्वचित् त्रैलोक्ये सर्वभूतानां सुखदुःखं प्रवर्तते

He enjoys objects at will, unobstructed anywhere; in the three worlds, pleasure and pain arise for all beings.

ईशो भवति सर्वत्र प्रविभागेन योगवित् वश्यानि चास्य भूतानि त्रैलोक्ये सचराचरे

He becomes the lord everywhere, the knower of yoga by distinction; all beings in the three worlds, moving and unmoving, are subject to him.

इच्छया तस्य रूपाणि भवन्ति न भवन्ति च यत्र कामावसायित्वं त्रैलोक्ये सचराचरे

By his will, forms come into being or do not; wherever desire is fulfilled at will, in the three worlds, among moving and unmoving beings.

शब्दः स्पर्शो रसो गन्धो रूपं चैव मनस् तथा प्रवर्तन्ते ऽस्य चेच्छातो न भवन्ति यथेच्छया

Sound, touch, taste, smell, form, and likewise mind—these arise according to his wish, or do not, as he desires.

न जायते न म्रियते छिद्यते न च भिद्यते न दह्यते न मुह्येत लीयते न च लिप्यते

He is not born, nor does he die; he is not cut, nor is he split; he is not burned, nor does he become deluded; he is not dissolved, nor is he stained.

न क्षीयते न क्षरति खिद्यते न कदाचन क्रियते वा न सर्वत्र तथा विक्रियते न च

He is not diminished, nor does he decay; he is never afflicted; he is not made, nor is he transformed everywhere in that way.

अगन्धरसरूपस्तु अस्पर्शः शब्दवर्जितः अवर्णो ह्यस्वरश् चैव असवर्णस्तु कर्हिचित्

He is without smell, taste, or form; without touch, devoid of sound; without color, without tone, and sometimes without any characteristic.

स भुङ्क्ते विषयांश्चैव विषयैर्न च युज्यते अणुत्वात्तु परः सूक्ष्मः सूक्ष्मत्वाद् अपवर्गिकः

He enjoys the objects, yet is not bound by them; being subtler than the subtle, he is supreme; because of subtlety, he is liberating.

व्यापकस्त्वपवर्गाच्च व्यापकात्पुरुषः स्मृतः पुरुषः सूक्ष्मभावात्तु ऐश्वर्ये परमे स्थितः

Because it is all-pervading and leads to liberation, the all-pervading one is called the Puruṣa; due to its subtle nature, the Puruṣa abides in supreme sovereignty.

गुणोत्तरमथैश्वर्ये सर्वतः सूक्ष्ममुच्यते ऐश्वर्यं चाप्रतीघातं प्राप्य योगमनुत्तमम्

Transcending the qualities and in sovereignty, it is called the most subtle everywhere; attaining sovereignty that is unobstructed, one attains the highest yoga.

अपवर्गं ततो गच्छेत् सूक्ष्मं तत्परमं पदम् एवं पाशुपतं योगं ज्ञातव्यं मुनिपुङ्गवाः

From there, one proceeds to liberation, to that subtle, supreme state; thus, O best of sages, the Pāśupata yoga is to be known.

स्वर्गापवर्गफलदं शिवसायुज्यकारणम् अथवा गतविज्ञानो रागात्कर्म समाचरेत्

It yields the fruits of heaven and liberation, and is the cause of union with Śiva; or, if one acts out of passion, having attained knowledge of the path, one performs actions.