Shloka 121

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

प्रसादाद्वैष्णवं चक्रे पुराणं वै पराशरः षट्प्रकारं समस्तार्थसाधकं ज्ञानसंचयम्

Transliteration

prasādādvaiṣṇavaṃ cakre purāṇaṃ vai parāśaraḥ ṣaṭprakāraṃ samastārthasādhakaṃ jñānasaṃcayam

Translation

بفضل النعمة الإلهية ألّف باراشارا حقًّا البورانا الفيشناوية—مبسوطة في ستة أنماط—وهي ذخيرة من المعرفة المُحرِّرة القادرة على إنجاز مقاصد الإنسان كلّها؛ ووفق الفهم الشيفي فإن نعمة النصوص هذه تنضج في النهاية إلى بهاكتي نحو باتي (شيفا)، مُزيلِ رباط الـpaśa عن الـpaśu.

Word by Word

• प्रसादात्: by grace, through favor

• वै: indeed

• वैष्णवम्: relating to Viṣṇu, Vaiṣṇava

• चक्रे: composed, made

• पुराणम्: Purāṇa, ancient sacred text

• वै: indeed

• पराशरः: the sage Parāśara

• षट्प्रकारम्: of six kinds/modes, sixfold

• समस्तार्थसाधकम्: accomplishing all aims (dharma-artha-kāma-mokṣa, etc.)

• ज्ञानसंचयम्: a store/collection of knowledge

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Parashara
• Vishnu

FAQs

What is the importance of this verse in the context of Linga worship?

It frames Purāṇic revelation as arising from prasāda (grace) and as a jñāna-saṁcaya that supports all puruṣārthas; in the Linga Purāṇa’s Shaiva lens, such grace-guided knowledge matures into devotion and right practice that lead the paśu toward Pati through Linga-centric worship.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Though Śiva is not named, the verse highlights prasāda as the source of liberating knowledge; Shaiva Siddhānta treats prasāda as ultimately belonging to Pati, whose grace removes paśa (bondage) and makes scripture effective for the paśu’s liberation.

What ritualistic or Yogic practice is highlighted here?

No single rite is specified; the takeaway is that sixfold, well-structured Purāṇic teaching functions as the doctrinal basis for Pāśupata-oriented sādhanā—right knowledge leading to disciplined worship (pūjā) and inner yoga aimed at mokṣa.