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Shloka 11

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

एवं क्रमागतं ज्ञानं मुखादेव नृणां विभोः वैश्यान्तं ब्राह्मणाद्यं हि घृणया चानुरूपतः

evaṃ kramāgataṃ jñānaṃ mukhādeva nṛṇāṃ vibhoḥ vaiśyāntaṃ brāhmaṇādyaṃ hi ghṛṇayā cānurūpataḥ

Như vậy, tri thức thiêng liêng được truyền nối theo thứ lớp đã phát xuất từ chính miệng của Đấng Chúa Tể, bậc Chủ Tể muôn loài. Bắt đầu từ Brāhmaṇa và lan đến Vaiśya, giáo pháp được truyền dạy phù hợp từng người, tùy theo mức độ điều phục và lòng từ mẫn trong sự chỉ giáo chân chính.

एवम्thus
एवम्:
क्रमागतम्received through succession/tradition
क्रमागतम्:
ज्ञानम्sacred knowledge/spiritual teaching
ज्ञानम्:
मुखात् एवfrom the mouth alone (directly)
मुखात् एव:
नृणाम्of men/for human beings
नृणाम्:
विभोःof the all-pervading Lord (Pati)
विभोः:
वैश्य-अन्तम्ending with the Vaiśya/upto the Vaiśya
वैश्य-अन्तम्:
ब्राह्मण-आद्यम्beginning with the Brāhmaṇa
ब्राह्मण-आद्यम्:
हिindeed
हि:
घृणयाwith compassion/with restraint from harm
घृणया:
and
:
अनुरूपतःappropriately, according to fitness.
अनुरूपतः:

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

S
Shiva

FAQs

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).

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.

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.