Shloka 26

अन्धक-हिरण्याक्ष-प्रसङ्गः, वराहावतारः, दंष्ट्राभूषणं च

Devanagari script

क्रमाद्भुवि दिवं प्राप्य कर्मान्ते मोदते सुरैः अथ देवे गते त्यक्त्वा वराहे क्षीरसागरम्

Transliteration

kramādbhuvi divaṃ prāpya karmānte modate suraiḥ atha deve gate tyaktvā varāhe kṣīrasāgaram

Translation

رفتہ رفتہ وہ زمین سے روانہ ہو کر سُوَرگ کو پہنچتا ہے اور اپنے کرم کے پھل کے خاتمے پر دیوتاؤں کے ساتھ مسرور ہوتا ہے۔ پھر جب دیو چلا گیا تو ورَاہ نے کَشیر ساگر کو چھوڑ دیا۔

Word by Word

• क्रमात्: in due course, gradually

• भुवि: from/on the earth

• दिवम्: heaven

• प्राप्य: having attained

• कर्मान्ते: at the end of karma (when merit is exhausted / when the karmic course completes)

• मोदते: rejoices, delights

• सुरैः: with the gods (Devas)

• अथ: then, thereafter

• देवे गते: when the deva had gone/departed

• त्यक्त्वा: having left, abandoning

• वराहे: Varāha (the Boar form)

• क्षीरसागरम्: the Ocean of Milk

Speaker

Suta Goswami (narrating the Purana to the sages; internal episode summarized)

Characters & Entities

• Varaha
• Devas
• Kshirasagara

FAQs

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

It contrasts temporary heavenly enjoyment (svarga-bhoga) with the Shaiva aim of transcending karma; Linga worship is presented in the Purana as a means to move from karmic reward toward Pati’s grace and lasting liberation.

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

By implication: karmic fruits end even in heaven, showing the limitation of karma as Pāśa; Shiva-tattva as Pati is the transcendent refuge that frees the Pashu from cyclical attainment-and-loss.

What ritualistic or Yogic practice is highlighted here?

No specific ritual is named in this line; the takeaway is the Shaiva Siddhanta emphasis that karma-based rites yield finite results, whereas disciplined devotion and Pashupata-oriented practice seek freedom from Pāśa rather than mere svarga.