अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः
Vibhaga 1, Adhyaya 5
बुद्धिं लज्जां वपुःशान्तिं सिद्धिं कीर्तिं महातपाः ख्यातिं शान्तिं च सम्भूतिं स्मृतिं प्रीतिं क्षमां तथा
buddhiṃ lajjāṃ vapuḥśāntiṃ siddhiṃ kīrtiṃ mahātapāḥ khyātiṃ śāntiṃ ca sambhūtiṃ smṛtiṃ prītiṃ kṣamāṃ tathā
Y engendró también (como dones divinos) a Buddhi (intelecto), Lajjā (pudor), Vapuḥ-Śānti (serenidad del porte), Siddhi (logro), Kīrti (fama), Mahā-Tapā (gran austeridad), Khyāti (renombre), Śānti (paz), Sambhūti (prosperidad naciente), Smṛti (memoria sagrada), Prīti (amor gozoso) y Kṣamā (clemencia).
Suta Goswami (narrating the Purana to the sages, reporting the cosmic emanation of auspicious qualities under Shiva’s sovereignty)
It frames Linga-puja as a means of receiving Shiva-governed auspicious powers—clarity (buddhi), peace (shanti), sacred memory (smriti), and forbearance (kshama)—which purify the pashu (soul) and loosen pasha (bondage) under Pati (Shiva).
Shiva-tattva is shown as the sovereign source and regulator of inner virtues and attainments; these are not merely psychological traits but Shakti-expressions that arise within creation by the Lord’s will and grace.
A Pashupata-oriented takeaway is the cultivation of shanti, tapas, smriti, and kshama as sadhana-fruits: through disciplined worship of the Linga, mantra-japa, and austerity, the aspirant stabilizes these Shiva-born qualities.