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

Mang hình tướng như núi, Ngài chất dựng mọi dãy núi trên mặt đất và, như trước, tái lập bốn cõi bắt đầu từ Bhūḥ, phục hồi trật tự vũ trụ theo đúng kalpa tiền nhiệm.

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.