Shloka 30

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

Devanagari script

वाराहः साम्प्रतं ज्ञेयः सप्तमान्तरतः क्रमात् योगावतारांश् च विभोः शिष्याणां संततिस् तथा

Transliteration

vārāhaḥ sāmprataṃ jñeyaḥ saptamāntarataḥ kramāt yogāvatārāṃś ca vibhoḥ śiṣyāṇāṃ saṃtatis tathā

Translation

知るべし。現今の次第において、主の顕現は第七の循環（マヌヴァンタラ）の中、正しい順序に従ってヴァラーハ（猪の姿）として理解されるべきである。同様に、遍満の主（シヴァ）のヨーガ的降下と、その弟子たちの相続する系譜もまた理解されねばならない。

Word by Word

• वाराहः: Varāha (boar-form manifestation)

• साम्प्रतम्: at present, in the current context

• ज्ञेयः: should be known/understood

• सप्तम-अन्तरतः: within the seventh manvantara/cycle

• क्रमात्: in proper order, sequentially

• योग-अवतारान्: yogic incarnations/descents

• च: and

• विभोः: of the all-pervading Lord (Pati, Śiva)

• शिष्याणाम्: of the disciples

• संततिः: succession, lineage, continuity

• तथा: likewise, also

Speaker

Suta Goswami (narrating Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Varaha

FAQs

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

It frames Linga tradition as transmitted through time—across manvantaras—via Śiva’s yogic manifestations and the disciplic succession that preserves correct Linga-upāsanā and doctrine.

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

Śiva is indicated as Vibhu (all-pervading Pati), who freely assumes yogic manifestations for the guidance of paśus (bound souls) and establishes lineages of teachers to remove pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse points to Pāśupata-oriented transmission: yogic avatāras and guru-paramparā as the basis for disciplined practice (yoga, observance, and correct Śiva/Liṅga devotion) rather than a merely isolated ritual act.