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Shloka 121

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

प्रसादाद्वैष्णवं चक्रे पुराणं वै पराशरः षट्प्रकारं समस्तार्थसाधकं ज्ञानसंचयम्

prasādādvaiṣṇavaṃ cakre purāṇaṃ vai parāśaraḥ ṣaṭprakāraṃ samastārthasādhakaṃ jñānasaṃcayam

Pela graça divina, Parāśara compôs de fato o Purāṇa vaiṣṇava—exposto em seis modalidades—um acúmulo de conhecimento libertador, capaz de realizar toda a gama dos fins humanos; e, na compreensão śaiva, tal graça escritural por fim amadurece em bhakti para com Pati (Śiva), aquele que remove o paśa do paśu.

प्रसादात्by grace, through favor
प्रसादात्:
वैindeed
वै:
वैष्णवम्relating to Viṣṇu, Vaiṣṇava
वैष्णवम्:
चक्रेcomposed, made
चक्रे:
पुराणम्Purāṇa, ancient sacred text
पुराणम्:
वैindeed
वै:
पराशरःthe sage Parāśara
पराशरः:
षट्प्रकारम्of six kinds/modes, sixfold
षट्प्रकारम्:
समस्तार्थसाधकम्accomplishing all aims (dharma-artha-kāma-mokṣa, etc.)
समस्तार्थसाधकम्:
ज्ञानसंचयम्a store/collection of knowledge
ज्ञानसंचयम्:

Suta Goswami (narrating to the sages of Naimisharanya)

P
Parashara
V
Vishnu

FAQs

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.

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.

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.