Shiva Purana — Vayaviya Samhita, Shloka 171
पञ्चावरणमार्गस्थं योगेश्वरस्तोत्रम्
Pañcāvaraṇa-mārga Stotra to Yogeśvara Śiva
सांख्या वैशेषिकाश्चैव यौगा नैयायिका नराः । सौरा ब्रह्मास्तथा रौद्रा वैष्णवाश्चापरे नराः
sāṃkhyā vaiśeṣikāścaiva yaugā naiyāyikā narāḥ | saurā brahmāstathā raudrā vaiṣṇavāścāpare narāḥ
有人奉行数论（Sāṅkhya）与胜论（Vaiśeṣika）；有人为瑜伽行者，或为正理论者（Naiyāyika）。有人属太阳崇拜者（Saurā），有人敬奉梵天（Brahmā），有人礼拜鲁陀罗（Rudra），亦有人为毗湿奴信众（Vaiṣṇava）。
Suta Goswami
Tattva Level: pashu
Shiva Form: Īśāna
Sthala Purana: No Jyotirliṅga; the verse catalogs darśanas and deity-sects, implicitly situating Śaiva revelation among competing viewpoints—an arena of tirodhāna where partial doctrines veil the full supremacy of Īśāna (Śiva as Lord of knowledge).
Significance: Encourages discernment (viveka) in choosing one’s iṣṭa and path; in Śaiva reading, culminates in turning from plural sects to Śiva as the highest refuge.
FAQs
It maps the diversity of human approaches—philosophical schools and deity-oriented paths—setting the stage for the Purana’s Shaiva conclusion that liberation is fulfilled most completely by knowing and worshipping Pati (Śiva) as the supreme Lord beyond all limited viewpoints.
By listing many sects, the text implicitly distinguishes general religious identity from the Shaiva path; in the Vayu Samhita, Saguna Śiva worship—especially through the Linga as a unifying form for meditation and devotion—becomes the practical focus for steady worship leading toward realization of the transcendent (Nirguna) Śiva.
The verse itself is classificatory, but its context supports adopting a disciplined Shaiva sādhanā: daily Linga-pūjā with japa of the Pañcākṣarī (Om Namaḥ Śivāya), supported by yogic steadiness; where appropriate, traditional Shaiva markers like bhasma (tripuṇḍra) and rudrākṣa accompany the practice.