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Shloka 1

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

इति श्रीलिङ्गमहापुराणे पूर्वभागे सोमवंशानुकीर्तनं नामैकोनसप्ततितमो ऽध्यायः ऋषय ऊचुः आदिसर्गस्त्वया सूत सूचितो न प्रकाशितः सांप्रतं विस्तरेणैव वक्तुमर्हसि सुव्रत

iti śrīliṅgamahāpurāṇe pūrvabhāge somavaṃśānukīrtanaṃ nāmaikonasaptatitamo 'dhyāyaḥ ṛṣaya ūcuḥ ādisargastvayā sūta sūcito na prakāśitaḥ sāṃprataṃ vistareṇaiva vaktumarhasi suvrata

هكذا، في «شري لينغا مهابورانا» في القسم الأول (بورفابهاغا)، يبتدئ الفصل التاسع والستون المعنون «إنشاد سلالة القمر». قال الحكماء: «يا سوتا، لقد أشرتَ إلى الخلق الأول ولم تُبيّنه بيانًا تامًّا. فالآن، يا صاحب النذر الكريم، صفه لنا بتفصيل.»

itithus
iti:
śrī-liṅga-mahāpurāṇein the revered Liṅga Mahāpurāṇa
śrī-liṅga-mahāpurāṇe:
pūrva-bhāgein the first section (Pūrvabhāga)
pūrva-bhāge:
soma-vaṃśa-anukīrtanamthe recounting of the Lunar dynasty
soma-vaṃśa-anukīrtanam:
nāmanamed
nāma:
ekona-saptatitamaḥ adhyāyaḥthe sixty-ninth chapter
ekona-saptatitamaḥ adhyāyaḥ:
ṛṣayaḥ ūcuḥthe sages said
ṛṣayaḥ ūcuḥ:
ādi-sargaḥthe first/primordial creation
ādi-sargaḥ:
tvayāby you
tvayā:
sūtaO Sūta
sūta:
sūcitaḥindicated/briefly mentioned
sūcitaḥ:
na prakāśitaḥnot explained/illuminated clearly
na prakāśitaḥ:
sāṃpratamnow/at present
sāṃpratam:
vistareṇa evaonly in detail
vistareṇa eva:
vaktum arhasiyou ought to tell
vaktum arhasi:
su-vrataO one of good vow/discipline.
su-vrata:

Sages (Ṛṣayaḥ) addressing Sūta

S
Suta
S
Sages (Rishis)

FAQs

It frames the sages’ request for a fuller account of ādi-sarga (primordial creation), a key backdrop for understanding the Liṅga as the transcendent sign (liṅga) of Pati (Śiva) beyond manifest forms.

Indirectly: by demanding clarity on primordial creation, it points to the Shaiva view that creation must be explained with reference to the supreme Pati, whose reality is to be ‘made manifest’ (prakāśita) beyond mere hints.

No specific rite is taught in this line; the emphasis is śravaṇa (attentive hearing) of detailed cosmological teaching, which in Shaiva practice supports right knowledge (jñāna) leading toward loosening pasha (bondage) of the pashu (soul).