अन्धक-हिरण्याक्ष-प्रसङ्गः, वराहावतारः, दंष्ट्राभूषणं च
भूत्वा यज्ञवराहो ऽसौ यथा लिङ्गोद्भवे तथा दैत्यैश् च सार्धं दैत्येन्द्रं हिरण्याक्षं महाबलम्
bhūtvā yajñavarāho 'sau yathā liṅgodbhave tathā daityaiś ca sārdhaṃ daityendraṃ hiraṇyākṣaṃ mahābalam
اس نے یَجْنَ وَراہ کا روپ دھارا—جیسے لِنگودبھَو کے واقعے میں—اور دوسرے دَیتیوں کے ساتھ مل کر عظیم قوت والے دَیتیہ اِندر ہِرنیاکش کے مقابل آیا۔
Suta Goswami (narrating to the sages of Naimisharanya)
It links the Varāha (Yajña) episode to the Linga-Udbhava narrative, reinforcing that even Vedic sacrificial power finds its ultimate grounding in the Linga—Shiva as Pati, the supreme support of cosmic order.
By referencing Linga-Udbhava as the interpretive backdrop, the verse implies Shiva-tattva as the transcendent axis beyond rival powers—where forms and combats occur within the sovereign field of the Linga (Pati), while beings remain bound as pashu under pasha until grace and right knowledge arise.
The verse foregrounds the Yajña principle (Yajña-Varāha) as a sacred power that is ultimately harmonized with Shaiva truth; practically, it supports Linga-puja framed as the inner “yajña” of offering (bhāva-arpana) aligned with Pashupata-oriented devotion and discipline.