Linga Purana — Purva Bhaga, Shloka 132

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

Devanagari script

पृथिव्याः प्रविभागाय मनश्चक्रे ऽम्बुजेक्षणः पृथिवीं च समां कृत्वा पृथिव्यां सो ऽचिनोद् गिरीन्

Transliteration

pṛthivyāḥ pravibhāgāya manaścakre 'mbujekṣaṇaḥ pṛthivīṃ ca samāṃ kṛtvā pṛthivyāṃ so 'cinod girīn

Translation

Để phân định và sắp đặt địa giới cho đúng, Đức Chúa tể mắt như hoa sen đã chuyên tâm vào công việc ấy. Ngài làm cho mặt đất bằng phẳng, cân bằng, rồi an bài các núi non trên địa cầu.

Word by Word

• पृथिव्याः (pṛthivyāḥ): of the earth

• प्रविभागाय (pravibhāgāya): for the division/ordering

• मनः (manaḥ): mind

• चक्रे (cakre): he set/made (his resolve)

• अम्बुज-ईक्षणः (ambuja-īkṣaṇaḥ): the lotus-eyed one

• पृथिवीम् (pṛthivīm): the earth

• च (ca): and

• समाम् (samām): level/even/balanced

• कृत्वा (kṛtvā): having made

• पृथिव्याम् (pṛthivyām): on the earth

• सः (saḥ): he

• अचिनोत् (acinot): arranged/piled/placed

• गिरीन् (girīn): mountains

Speaker

Suta Goswami (narrating the cosmic ordering within the creation account)

Characters & Entities

• Ambujekshana (lotus-eyed Lord, generally Vishnu in Purana usage)

FAQs

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

It frames the world as deliberately ordered (pravibhāga) rather than accidental; in Linga worship, the devotee mirrors this by establishing steadiness and right arrangement in the altar, mind, and life—preparing the field where devotion to Pati (Shiva) can mature.

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

Though the verse names the “lotus‑eyed” Lord as the immediate agent of ordering, Shaiva Siddhanta reads such cosmic regulation as ultimately dependent on Pati—Shiva as the supreme governor who enables the manifest world to become stable, structured, and fit for the soul’s (pashu’s) progression beyond bondage (pāśa).

What ritualistic or Yogic practice is highlighted here?

The key takeaway is “making even” (samāṃ kṛtvā): in Pashupata-oriented practice this aligns with cultivating samatā (equanimity) and inner stability before puja/japa, so the practitioner’s mind becomes a level ground where Shiva’s grace can be received.