Shloka 9

ब्रह्मणो वरप्रदानम् — शिवस्य परत्वप्रतिपादनम् तथा वराहेण भूमेः पुनःस्थापनम्

Devanagari script

धरायां सो ऽचिनोत्सर्वान् भूधरान् भूधराकृतिः भूराद्यांश्चतुरो लोकान् कल्पयामास पूर्ववत्

Transliteration

dharāyāṃ so 'cinotsarvān bhūdharān bhūdharākṛtiḥ bhūrādyāṃścaturo lokān kalpayāmāsa pūrvavat

Translation

山のごとき姿となり、地上にあらゆる山々を積み成し、また以前のとおり、ブーフ（Bhūḥ）に始まる四つの世界を再び整えて、先のカルパに従い宇宙の秩序を回復した。

Word by Word

• धरायाम् (dharāyām): on the earth

• सः (saḥ): he

• अचिनोत् (acinot): piled up, heaped together

• सर्वान् (sarvān): all

• भूधरान् (bhūdharān): mountains

• भूधर-आकृतिः (bhūdhara-ākṛtiḥ): having the form of a mountain, mountain-shaped

• भूराद्यान् (bhūrādyān): beginning with Bhūḥ (earth-realm)

• चतुरः (caturo): four

• लोकान् (lokān): worlds/realms

• कल्पयामास (kalpayāmāsa): he arranged, fashioned, re-created

• पूर्ववत् (pūrvavat): as before, in the former manner.

Speaker

Suta Goswami (narrating the cosmogonic account within the Linga Purana to the sages)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva as the supreme Pati who restores the worlds after dissolution; Linga worship aligns the pashu (individual soul) with that stabilizing, world-ordering power of Mahadeva.

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

Shiva-tattva is shown as the sovereign architect of manifestation—able to assume forms (here, mountain-like) and to reconstitute lokas across kalpas, indicating transcendence with immanent governance.

What ritualistic or Yogic practice is highlighted here?

The verse implies inner ‘re-ordering’—a Pashupata-oriented insight: through Shiva-centered discipline (japa, dhyāna, and liṅga-arcana), the practitioner stabilizes the inner worlds just as Shiva stabilizes the outer cosmos.