मङ्गलाचरणम्, तीर्थ-परिसरः, सूतागमनम् — Invocation, Sacred Setting, and the Arrival of Sūta
भविष्यं नारदीयं च मार्कंडेयमतः परम् । आग्नेयं ब्रह्मवैवर्तं लैंगं वाराहमेव च
bhaviṣyaṃ nāradīyaṃ ca mārkaṃḍeyamataḥ param | āgneyaṃ brahmavaivartaṃ laiṃgaṃ vārāhameva ca
«(បន្ទាប់មកមាន) ភវិષ្យ (Bhaviṣya), នារទីយ (Nārada), ហើយបន្ទាប់ទៀត ម៉ារកណ្ឌេយ (Mārkaṇḍeya)។ ក៏មាន អាគ្នេយ (Āgneya), ព្រហ្មវៃវរត (Brahmavaivarta), លៃង្គ (Laiṅga) និង វារាហ (Vārāha) ផងដែរ»។
Suta Goswami
Tattva Level: pashu
Shiva Form: Dakṣiṇāmūrti
Sthala Purana: No sthala-purāṇa; continuation of the Purāṇa catalog, explicitly including the Laiṅga (Liṅga Purāṇa), relevant to Śaiva textual ecology.
Significance: For Śaiva readers, the mention of Laiṅga underscores liṅga-centered devotion and the intertextual network supporting Śiva-bhakti and doctrine.
It situates the Shiva Purana’s teaching within the wider Purāṇic canon, implying that Shaiva doctrine (Pati–paśu–pāśa, devotion to Śiva, and liberation) is supported by a broad scriptural ecosystem, not isolated from it.
By explicitly naming the Laiṅga (Liṅga) Purāṇa, the verse points to a recognized Purāṇic source that extols Liṅga-worship—an authoritative Saguna approach that leads the devotee toward realization of Śiva as the supreme Pati.
No specific rite is prescribed in this line; the takeaway is scriptural study (svādhyāya) and hearing (śravaṇa) of Purāṇas that uphold Śiva-bhakti, which traditionally supports japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) and disciplined worship.