Shiva Purana (Books 1 & 7)

दत्त्वार्घ्यमस्मै प्रददौ देवयोग्यं च विष्टिरम् प्रसन्नः प्राह तं प्रह्वं प्रभुर्गंभीरया गिरा

Having offered water for washing the hands and feet, he gave a seat fit for a deity; pleased, the lord spoke to him, who was bowed, with a deep voice.

सत्यं वस्तु मुने दध्याः साक्षात्करणगोचरः स शिवोथासहायोत्र तपश्चरसि किं कृते

O sage, meditate upon the true reality, which is accessible to direct realization; here, with Shiva as your companion, for what purpose do you practice austerity?

एवमुक्तः कुमारेण प्रोवाच स्वाशयं मुनिः धर्मार्थकाममोक्षाश्च वेदमार्गे कृतादराः

Thus addressed by Kumara, the sage spoke his intention: Dharma, Artha, Kama, and Moksha, pursued with devotion on the path of the Veda.

बहुधा स्थापिता लोके मया त्वत्कृपया तथा एवं भुतस्य मेप्येवं गुरुभूतस्य सर्वतः

By your grace, I have established many things in the world; yet, though I am thus and have become a guru in every way, it is so.

मुक्तिसाधनकं ज्ञानं नोदेति परमाद्भुतम् तपश्चरामि मुक्त्यर्थं न जाने तत्र कारणम्

The knowledge that leads to liberation does not arise—this is truly astonishing. I perform austerities for the sake of liberation, but I do not know the reason for this.

इत्थं कुमारो भगवान् व्यासेन मुनिनार्थितः समर्थः प्राह विप्रेंद्रा निश्चयं मुक्तिकारणम्

Thus, when the venerable Kumāra was requested by the sage Vyāsa, he, being capable, spoke to the foremost of Brāhmins the certain cause of liberation.

श्रवणं कीर्तनं शंभोर्मननं च महत्तरम् त्रयं साधनमुक्तं च विद्यते वेदसंमतम्

Hearing, praising, and contemplating Śambhu are the three great means, declared as the practice and approved by the Vedas.

पुराहमथ संभ्रांतो ह्यन्यसाधनसंभ्रमः अचले मंदरे शैले तपश्चरणमाचरम्

Formerly, I was confused, agitated by the pursuit of other means; on the immovable Mandara mountain, I undertook the practice of austerity.

शिवाज्ञया ततः प्राप्तो भगवान्नन्दिकेश्वरः स मे दयालुर्भगवान्सर्वसाक्षी गणेश्वरः

Then, by Śiva’s command, the venerable Lord Nandikeśvara appeared—he, the compassionate Lord, the witness of all, the Lord of the Gaṇas.

उवाच मह्यं सस्नेहं मुक्तिसाधनमुत्तमम् श्रवणं कीर्तनं शंभोर्मननं वेदसंमतम्

He spoke to me with affection the supreme means of liberation: hearing, praising, and contemplating Śambhu, as approved by the Vedas.

त्रिकं च साधनं मुक्तौ शिवेन मम भाषितम् श्रवणादिं ब्रह्मन्कुरुष्वेति मुहुर्मुहुः

This threefold means for liberation was spoken to me by Śiva himself: ‘O Brāhman, repeatedly practice hearing and the rest.’

एवमुक्त्वा ततो व्यासं सानुगो विधिनंदनः जगाम स्वविमानेन पदं परमशोभनम्

Having thus spoken, the joyful Lord, accompanied by his followers, departed in his own splendid aerial chariot to the most excellent abode.

एवमुक्तं समासेन पूर्ववृत्तांतमुत्तमम् श्रवणादित्रयं सूत मुक्त्योपायस्त्वयेरितः

Thus, in summary, the excellent former account has been told; O Sūta, the threefold means beginning with hearing has been declared by you as the way to liberation.

श्रवणादित्रिके ऽशक्तः किं कृत्वा मुच्यते जनः अयत्नेनैव मुक्तिः स्यात्कर्मणा केन हेतुना

If one is unable to practice the triad beginning with hearing, by doing what does a person become liberated? By what action, without effort, does liberation arise?

श्रवणादित्रिके ऽशक्तो लिंगं बेरं च शांकरम् संस्थाप्य नित्यमभ्यर्च्य तरेत्संसारसागरम्

If one is unable to practice the triad beginning with hearing, one should establish a liṅga or image of Śaṅkara, worship it daily, and thus cross the ocean of worldly existence.

अपि द्रव्यं वहेदेव यथाबलमवंचयन् अर्पयेल्लिंगबेरार्थमर्चयेदपि संततम्

Even if one can only bring materials according to one’s ability, without deceit, one should offer them for the sake of the liṅga or image and worship continually.

मंडपं गोपुरं तीर्थं मठं क्षेत्रं तथोत्सवम् वस्त्रं गंधं च माल्यं च धूपं दीपं च भक्तितः

With devotion, one should offer a pavilion, gateway, sacred place, monastery, field, festival, cloth, fragrance, garland, incense, and lamp.

विविधान्नं च नैवेद्यमपूपव्यंजनैर्युतम् छत्रं ध्वजं च व्यजनं चामरं चापि सांगकम्

One should also offer various foods as offerings, accompanied by cakes and side dishes, an umbrella, banner, fan, and chowrie with all their accessories.

राजोपचारवत्सर्वं धारयेल्लिंगबेरयोः प्रदक्षिणां नमस्कारं यथाशक्ति जपं तथा

One should provide all royal honors to the liṅga and image, perform circumambulation, salutation, and recitation as able.

आवाहनादिसर्गांतं नित्यं कुर्यात्सुभक्तितः इत्थमभ्यर्च्य यन्देवं लिंगेबेरे च शांकरे

With great devotion, one should daily perform the rituals from invocation to conclusion; thus worshipping the Lord in the liṅga and image of Śaṅkara.

सिद्धिमेति शिवप्रीत्या हित्वापि श्रवणादिकम् लिंगबेरार्चनामात्रान्मुक्ताः पुर्वे महाजनाः

By Śiva’s grace, one attains success even if hearing and the rest are abandoned; the great ones of old were liberated merely by worshipping the liṅga and image.

बेरमात्रे तु सर्वत्र पूज्यंते देवतागणाः लिंगेबेरे च सर्वत्र कथं संपूज्यते शिवः

Everywhere, the hosts of deities are worshipped only in the form of images; but how is Shiva worshipped everywhere in both the linga and the image?

अहो मुनीश्वराः पुण्यं प्रश्नमेतन्महाद्भुतम् अत्र वक्ता महादेवो नान्यो ऽस्ति पुरुषः क्वचित्

Ah, O great sages, this question is virtuous and most wondrous; in this matter, only Mahadeva is the speaker, for there is no other person anywhere.

शिवेनोक्तं प्रवक्ष्यामि क्रमाद्गुरुमुखाच्छ्रुतम् शिवैको ब्रह्मरूपत्वान्निष्कलः परिकीर्तितः

I shall declare what was spoken by Shiva, as heard in succession from the teacher’s mouth: Shiva alone, because he is of the nature of Brahman, is called 'without parts.'

रूपित्वात्सकलस्तद्वत्तस्मात्सकलनिष्कलः निष्कलत्वान्निराकारं लिंगं तस्य समागतम्

Because he has form, he is also with parts; thus, he is both with and without parts. Due to being without parts, his linga is formless and united with him.

सकलत्वात्तथा बेरं साकारं तस्य संगतम् सकलाकलरूपत्वाद्ब्रह्मशब्दाभिधः परः

Because he is with parts, the image is his form; because he is of the nature of both with and without parts, he is called by the word 'Brahman,' the supreme.

अपि लिंगे च बेरे च नित्यमभ्यर्च्यते जनैः अब्रह्मत्वात्तदन्येषां निष्कलत्वं न हि क्वचित्

Indeed, both the linga and the image are always worshipped by people; because the others are not Brahman, they are never without parts.

तस्मात्ते निष्कले लिंगे नाराध्यंते सुरेश्वराः अब्रह्मत्वाच्च जीवत्वात्तथान्ये देवतागणाः

Therefore, the linga that is without parts is not worshipped by the lords of the gods; and because the others are not Brahman and are living beings, so too are the other hosts of deities.

तूष्णीं सकलमात्रत्वादर्च्यंते बेरमात्रके जीवत्वं शंकरान्येषां ब्रह्मत्वं शंकरस्य च

Only the image, being with parts, is worshipped in silence; the others are living beings, O Shankara, but Shankara alone is Brahman.