Linga Purana — Purva Bhaga, Shloka 125

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

किंनु रूपमहं कृत्वा उद्धरेयं महीमिमाम् जलक्रीडानुसदृशं वाराहं रूपमाविशत्

Transliteration

kiṃnu rūpamahaṃ kṛtvā uddhareyaṃ mahīmimām jalakrīḍānusadṛśaṃ vārāhaṃ rūpamāviśat

Translation

“Ta sẽ mang hình tướng nào để nâng Trái Đất này lên?”—ngẫm vậy, Ngài nhập vào hình tướng Varāha, lợn rừng thích hợp cho cuộc du hí trong nước, để nâng nàng lên khỏi thủy vực.

Word by Word

• kim nu: what indeed?

• rūpam: form

• aham: I

• kṛtvā: having assumed/made

• uddhareyam: may I lift up/rescue

• mahīm: the Earth

• imām: this

• jala-krīḍā: water-sport/play in water

• anusadṛśam: suitable/akin to

• vārāham: boar (Varaha)

• rūpam: form

• āviśat: entered/assumed

Speaker

Suta Goswami (narrating the Purana; describing the internal resolve of Vishnu/Varaha)

Characters & Entities

• Vishnu
• Varaha
• Bhumi (Earth)

FAQs

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

It frames cosmic restoration as a divinely assumed form and function; in Shaiva reading, such world-supporting acts occur under Pati’s sovereign order, which Linga worship honors as the stabilizing axis of creation.

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

Though the episode names Varaha, the theological backdrop in the Linga Purana emphasizes Pati (Shiva) as the supreme regulator of srishti-sthiti-pralaya; the capacity for forms and cosmic rescue is ultimately grounded in that supreme lordship.

What ritualistic or Yogic practice is highlighted here?

A direct ritual is not stated; the takeaway aligns with Pashupata discipline—recognizing the Lord’s mastery over forms and elements, cultivating surrender (śaraṇāgati) and steadiness of mind amid cosmic upheaval.