Shloka 11

प्रसाद-ज्ञान-योग-मोक्षक्रमः तथा व्यास-रुद्रावतार-मन्वन्तर-परम्परा

Devanagari script

एवं क्रमागतं ज्ञानं मुखादेव नृणां विभोः वैश्यान्तं ब्राह्मणाद्यं हि घृणया चानुरूपतः

Transliteration

evaṃ kramāgataṃ jñānaṃ mukhādeva nṛṇāṃ vibhoḥ vaiśyāntaṃ brāhmaṇādyaṃ hi ghṛṇayā cānurūpataḥ

Translation

وهكذا فإن المعرفة المقدّسة، الموروثة على نسقٍ متتابع، قد صدرت من فم الربّ نفسه، سيّد الكائنات. ابتدأت بالبراهمة وامتدّت إلى الڤيشيا، وأُعطيت لكلٍّ بما يلائمه، بحسب مقدار الضبط والرحمة التي تهدي التعليم القويم.

Word by Word

• एवम्: thus

• क्रमागतम्: received through succession/tradition

• ज्ञानम्: sacred knowledge/spiritual teaching

• मुखात् एव: from the mouth alone (directly)

• नृणाम्: of men/for human beings

• विभोः: of the all-pervading Lord (Pati)

• वैश्य-अन्तम्: ending with the Vaiśya/upto the Vaiśya

• ब्राह्मण-आद्यम्: beginning with the Brāhmaṇa

• हि: indeed

• घृणया: with compassion/with restraint from harm

• च: and

• अनुरूपतः: appropriately, according to fitness.

Speaker

Suta Goswami (narrating the Linga Purana tradition to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It grounds Linga-oriented Shiva-dharma in authoritative revelation: true knowledge for worship and liberation descends through a disciplined lineage (krama) from the Lord (Pati), and is taught according to the aspirant’s fitness (adhikāra).

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

Shiva is implied as Vibhu (all-pervading Pati) and the primal source of teaching—knowledge issues from Him, and He regulates its bestowal with compassionate appropriateness, guiding the pashu toward release from pasha.

What ritualistic or Yogic practice is highlighted here?

It emphasizes the principle behind Shaiva sadhana—initiation and instruction through guru-parampara with graded teaching; this underlies Pashupata Yoga and Linga-puja manuals where practices are assigned according to eligibility and inner discipline.