Linga Purana

देवदारुवने शम्भोः प्रवेशः शंकरस्य तु सुदर्शनस्य चाख्यानं क्रमसंन्यासलक्षणम्

The entry of Śambhu into the Deodar forest, the story of Śaṃkara, the account of Sudarśana, and the characteristics of the stages of renunciation—

श्रद्धासाध्यो ऽथ रुद्रस्तु कथितं ब्रह्मणा तदा मधुना कैटभेनैव पुरा हृतगतेर्विभोः

Then, Rudra, who is accomplished through faith, was described by Brahmā at that time, when the mighty one’s movement was taken away by Madhu and Kaiṭabha—

ब्रह्मणः परमं ज्ञानम् आदातुं मीनता हरेः सर्वावस्थासु विष्णोश् च जननं लीलयैव तु

The supreme knowledge of Brahmā to be obtained, the fish incarnation of Hari, and the birth of Viṣṇu in all conditions, indeed as a divine play—

रुद्रप्रसादाद्विष्णोश् च जिष्णोश्चैव तु सम्भवः मन्थानधारणार्थाय हरेः कूर्मत्वमेवच

By the grace of Rudra, the origin of Viṣṇu and Jishnu, and the taking of the form of a tortoise by Hari for the sake of supporting the churning rod—

संकर्षणस्य चोत्पत्तिः कौशिक्याश् च पुनर्भवः यदूनां चैव सम्भूतिर् यादवत्वं हरेः स्वयम्

The birth of Saṃkarṣaṇa, the rebirth of Kauśikī, the origin of the Yadus, and Hari’s own assumption of the form of a Yādava—

भोजराजस्य दौरात्म्यं मातुलस्य हरेर्विभोः बालभावे हरेः क्रीडा पुत्रार्थं शंकरार्चनम्

The wickedness of King Bhoja, the uncle of the mighty Hari, the childhood play of Hari, and the worship of Śaṃkara for the sake of a son—

नारस्य च तथोत्पत्तिः कपाले वैष्णवाद्धरात् भूभारनिग्रहार्थे तु रुद्रस्याराधनं हरेः

The origin of Nara from the Vaiṣṇava skull, and the worship of Rudra by Hari for the removal of the burden of the earth—

वैन्येन पृथुना भूमेः पुरा दोहप्रवर्तनम् देवासुरे पुरा लब्धो भृगुशापश् च विष्णुना

Formerly, the extraction of the earth by Vainya Pṛthu, the curse received by Viṣṇu from Bhṛgu in the conflict between gods and demons—

कृष्णत्वे द्वारकायां तु निलयो माधवस्य तु लब्धो हिताय शापस्तु दुर्वासस्याननाद्धरेः

In the Kṛṣṇa incarnation, the dwelling of Mādhava in Dvārakā, and the curse received by Hari from Durvāsas for his benefit—

वृष्ण्यन्धकविनाशाय शापः पिण्डारवासिनाम् एरकस्य तथोत्पत्तिस् तोमरस्योद्भवस् तथा

The curse for the destruction of the Vṛṣṇis and Andhakas, the origin of Eraka, and likewise the birth of the club—

एरकालाभतो ऽन्योन्यं विवादे वृष्णिविग्रहः लीलया चैव कृष्णेन स्वकुलस्य च संहृतिः

Because of obtaining the Eraka grass, the quarrel among themselves, the conflict of the Vṛṣṇis, and the destruction of his own clan by Kṛṣṇa as a divine play—

एरकास्त्रबलेनैव गमनं स्वेच्छयैव तु ब्रह्मणश्चैव मोक्षस्य विज्ञानं तु सुविस्तरम्

By the power of the erakā grass alone, movement occurs at will, and the knowledge of liberation and Brahman is explained in detail.

पुरान्धकाग्निदक्षाणां शक्रेभमृगरूपिणाम् मदनस्यादिदेवस्य ब्रह्मणश् चामरारिणाम्

Of the ancient Andhaka, Agni, Daksha, those who take the forms of Indra, elephant, deer, of Madana, the primordial god, and of Brahman, the enemy of Amara—

हलाहलस्य दैत्यस्य कृतावज्ञा पिनाकिना जालंधरवधश्चैव सुदर्शनसमुद्भवः

Of Halahala, the demon, who was insulted by Pinākin; the killing of Jalandhara, and the origin of Sudarshana—

विष्णोर्वरायुधावाप्तिस् तथा रुद्रस्य चेष्टितम् तथान्यानि च रुद्रस्य चरितानि सहस्रशः

The obtaining of the Varāyudha by Vishnu, the actions of Rudra, and likewise the countless other deeds of Rudra—

हरेः पितामहस्याथ शक्रस्य च महात्मनः प्रभावानुभवश्चैव शिवलोकस्य वर्णनम्

The power and experience of Hari, Pitāmaha, and the great-souled Indra, and the description of the world of Shiva—

भूमौ रुद्रस्य लोकं च पाताले हाटकेश्वरम् तपसां लक्षणं चैव द्विजानां वैभवं तथा

The realm of Rudra on earth, Hāṭakeśvara in the netherworld, the characteristics of austerities, and the splendor of the twice-born—

आधिक्यं सर्वमूर्तीनां लिङ्गमूर्तेर्विशेषतः लिङ्गे ऽस्मिन्नानुपूर्व्येण विस्तरेणानुकीर्त्यते

The supremacy of all forms, especially that of the Linga form, is described here in order and in detail.

एतज्ज्ञात्वा पुराणस्य संक्षेपं कीर्तयेत्तु यः सर्वपापविनिर्मुक्तो ब्रह्मलोकं स गच्छति

Whoever, having understood this, recites the summary of the Purāṇa, becomes freed from all sins and attains the world of Brahman.

अलिङ्गो लिङ्गमूलं तु अव्यक्तं लिङ्गमुच्यते अलिङ्गः शिव इत्युक्तो लिङ्गं शैवमिति स्मृतम्

The unmanifest is called the root of the Linga; the unmanifest Linga is so named. The unmanifest is called Shiva; the Linga is remembered as Shaiva.

प्रधानं प्रकृतिश्चेति यदाहुर्लिङ्गमुत्तमम् गन्धवर्णरसैर्हीनं शब्दस्पर्शादिवर्जितम्

When they declare the highest Linga as pradhāna and prakṛti, it is devoid of scent, color, and taste, and free from sound, touch, and the like.

अगुणं ध्रुवमक्षय्यम् अलिङ्गं शिवलक्षणम् गन्धवर्णरसैर्युक्तं शब्दस्पर्शादिलक्षणम्

Without qualities, eternal, imperishable, the unmanifest is the mark of Shiva; endowed with scent, color, and taste, it is characterized by sound, touch, and the like.

जगद्योनिं महाभूतं स्थूलं सूक्ष्मं द्विजोत्तमाः विग्रहो जगतां लिङ्गम् अलिङ्गाद् अभवत्स्वयम्

O best of twice-born, the source of the world, the great element, gross and subtle, the form of the worlds, the Linga, arose spontaneously from the unmanifest.

सप्तधाचाष्टधा चैव तथैकादशधा पुनः लिङ्गान्यलिङ्गस्य तथा मायया विततानि तु

Sevenfold, eightfold, and again elevenfold, the Lingas of the unmanifest are thus spread by Māyā.

तेभ्यः प्रधानदेवानां त्रयमासीच्छिवात्मकम् एकस्मात्त्रिष्वभूद्विश्वम् एकेन परिरक्षितम्

From them, among the chief gods, three arose, having the nature of Shiva. From one, the universe came forth in three ways, and by one it is preserved.

एकेनैव हृतं विश्वं व्याप्तं त्वेवं शिवेन तु अलिङ्गं चैव लिङ्गं च लिङ्गालिङ्गानि मूर्तयः

By one alone, the universe is withdrawn, and thus pervaded by Shiva. The unmanifest and the Linga, the forms of Linga and unmanifest, are the manifestations.

यथावत्कथिताश्चैव तस्माद्ब्रह्म स्वयं जगत् अलिङ्गी भगवान् बीजी स एव परमेश्वरः

As described, therefore, Brahma himself is the world. The Lord, unmanifest, is the seed; he alone is the supreme ruler.

बीजं योनिश् च निर्बीजं निर्बीजो बीजमुच्यते बीजयोनिप्रधानानाम् आत्माख्या वर्तते त्विह

The seed, the womb, and the seedless; the seedless is called the seed. Among the seed, womb, and pradhāna, the self-named exists here.

परमात्मा मुनिर्ब्रह्म नित्यबुद्धस्वभावतः विशुद्धो ऽयं तथा रुद्रः पुराणे शिव उच्यते

The supreme self, the sage Brahma, by nature eternally wise, is pure; likewise Rudra, who in the Purāṇa is called Shiva.