શિવપુરાણમ્

શત્રુઓ—even when they are alive and surrounded by their પરિવાર—become like corpses; and even when one is afflicted by adversities, he escapes calamity and attains immortality himself. Remarkably, even that which is considered harmful, when consumed, transforms into nourishing sustenance; pleasures, no matter how often enjoyed, always appear fresh and new. All things—past, future, and present—become as clear as a fruit placed in one’s own palm. Even extraordinary attainments like aણિમા come effortlessly, as if by chance. Ultimately, when this act is completed, all desires and aims are fulfilled—there remains nothing unattainable. Now, let me explain a purely otherworldly rite. There is no act in all three worlds equal to this. This rite, endowed with supreme merit, has been performed by all the gods—Brahmા, Viṣṇુ, and especially Rudra. Indra and the other guardians of the worlds, the nine planets beginning with the Sun, and sages like Viśvāmitra and Vasiṣṭha, knowers of Brahman, have all performed it. Great sages such as Śvetāśvatara, Agastya, Dadhīci, and others, as well as us, the devotees of Śiva, and the lords of the gaṇas like Nandīśvara, Mahākāla, and Bhṛṅgi, have also done this rite. Even Daityas dwelling in the netherworlds, great serpents like Shesha, Siddhas, Yakshas, Gandharvas, Rakshasas, Bhutas, and Pisachas—all have attained their proper stations through this rite. By this method, all the gods attained their divinity. Brahma attained the state of Brahma, Vishnu the state of Vishnu, Rudra the state of Rudra, and Indra the state of Indra. Likewise, Ganesha attained the state of Ganesha by following this method: bathing the Shiva Linga with cool sandalwood water, worshipping with white, fully-bloomed lotuses, and bowing down with reverence. For this worship, a beautiful lotus-seat should be prepared, adorned with auspicious marks. If possible, it should be made of gold or gems, or otherwise according to one’s capacity. In the center of the lotus filaments, a small, auspicious Linga—about the size of a thumb and made of fragrant substances—should be placed. After placing it on the right, it should be worshipped with bilva leaves. Aguru should be placed on the right side, and realgar on the west. On the north, sandalwood should be offered; on the east, yellow orpiment. The Linga should be worshipped with fragrant, delightful, and various flowers. Incense of black aguru, together with guggul, should be offered everywhere. Fine, lustrous garments should be presented. Rice pudding mixed with ghee and ghee lamps should be offered. All offerings must be presented with mantra, followed by circumambulation. After bowing with devotion to the Lord of gods and offering praise, at the end one should ask forgiveness and then present the Linga with all the offerings combined. With the Shiva mantra, devoted to the southern aspect, whoever worships daily the auspicious Linga made of five fragrances in this way becomes freed from all sins and is honored in the world of Shiva. This supreme and secret vow—the great vow of the Shiva Linga—has now been explained to you, the devotee. It should not be given to just anyone, but only to devotees of Shiva, as was told by Shiva in ancient times. Success in all daily, occasional, and desired rites is declared here; all is immediately obtained by the establishment of the Linga image. The whole world is pervaded by the Linga; everything is established in the Linga. Therefore, when the Linga is established, everything is established. Whether by Brahma, Vishnu, Rudra, or any other, abandoning the establishment of the Linga, one performs their own station. What else need be said regarding the establishment? The cause is that the Linga, the Lord of the Universe, has been established even by Shiva. Therefore, with all effort, one should establish the Linga or an image of the Supreme Lord, either here or in the next world, for the sake of happiness. Now, what is this Linga that is spoken of? How is the Great Lord a bearer of the Linga? How does he possess the state of Linga, and why is Shiva worshipped in this form? The Linga is said to be unmanifest, arising from the three guṇas; it is beginningless and endless, and is the material cause of the universe. That alone is the root-prakṛti, māyā, whose nature is space; from that, this entire world of moving and unmoving beings has arisen. That which is impure, pure, and both pure and impure—thus threefold—therefrom arise Shiva, Maheśa, Rudra, Vishnu, and the Grandfather (Brahma). The elements and the senses are born, and by Shiva’s command, they dissolve here; therefore, Shiva is the Linga, for the Linga commands all. Because nothing arises for action without his command, and because the dissolution of the universe that is born occurs there alone. By this alone is his state as Linga established, not by anything else; and the Linga is the body of Shiva and Shakti, for it is presided over by both. Therefore, there, Shiva together with Ambā should always be worshipped; the Linga is the altar, the Great Goddess, and the Linga is directly the Great Lord. By worshipping both of them, he and she are both worshipped; in reality, there is no bodily form of Linga for either of them. Because these two are pure, their bodies are only figurative; that alone is the supreme power of Shiva, the Supreme Self. When the power receives the command, it produces all that moves and does not move; even in a hundred years, his greatness cannot be described. By whom, at the beginning, even Brahma and Narayana were deluded, when, in ancient times, the dissolution of these three worlds approached. Vishnu, lying on the waters, was deeply asleep and undisturbed; by chance, Brahma, the Grandfather of the worlds, came there.