Shloka 26

ईशानकल्पवृत्तान्तः तथा लैङ्गपुराणस्य संक्षेप-सूची

Devanagari script

प्रवृत्तिलक्षणं ज्ञानं निवृत्त्यधिकृता तथा वसिष्ठतनयोत्पत्तिर् वासिष्ठानां महात्मनाम्

Transliteration

pravṛttilakṣaṇaṃ jñānaṃ nivṛttyadhikṛtā tathā vasiṣṭhatanayotpattir vāsiṣṭhānāṃ mahātmanām

Translation

本章开示以“趋行”（pravṛtti）为相的智慧——入世行持之道——亦开示为“止退”（nivṛtti）所许可的智慧——出离寂退之道；并叙述圣者婆悉吒之诸子、诸位大心的“婆悉吒族”之起源。

Word by Word

• प्रवृत्ति-लक्षणम्: characterized by pravṛtti (world-engaged action)

• ज्ञानम्: knowledge/teaching

• निवृत्ति-अधिकृता: sanctioned/qualified for nivṛtti (renunciant withdrawal)

• तथा: and also

• वसिष्ठ-तनय-उत्पत्तिः: the birth/origin of the sons of Vasiṣṭha

• वासिष्ठानाम्: of the Vāsiṣṭhas (descendants/lineage of Vasiṣṭha)

• महात्मनाम्: of the great-souled noble ones

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Vasistha

FAQs

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

It frames the Linga Purana’s Shaiva dharma as accommodating both pravṛtti (ritual action, household duties, temple worship) and nivṛtti (inner withdrawal and renunciation), showing that devotion to Pati (Shiva) can be pursued through either orientation.

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

By presenting both pravṛtti and nivṛtti as valid domains of jñāna, it implies Shiva-tattva as the supreme Pati who transcends yet authorizes both worldly order and liberating withdrawal—governing the pashu’s journey from pāśa (bondage) toward mokṣa.

What ritualistic or Yogic practice is highlighted here?

The verse highlights the twofold Shaiva discipline: pravṛtti-based practice (karma, yajña, and Linga-pūjā) alongside nivṛtti-based practice (vairāgya, jñāna, and inward Pāśupata-style detachment), preparing the ground for later puja-vidhi and liberation teachings.