Shloka 1
अन्धक-हिरण्याक्ष-प्रसङ्गः, वराहावतारः, दंष्ट्राभूषणं च
इति श्रीलिङ्गमहापुराणे पूर्वभागे अन्धकगाणपत्यात्मको नाम त्रिनवतितमो ऽध्यायः ऋषय ऊचुः कथमस्य पिता दैत्यो हिरण्याक्षः सुदारुणः विष्णुना सूदितो विष्णुर् वाराहत्वं कथं गतः
iti śrīliṅgamahāpurāṇe pūrvabhāge andhakagāṇapatyātmako nāma trinavatitamo 'dhyāyaḥ ṛṣaya ūcuḥ kathamasya pitā daityo hiraṇyākṣaḥ sudāruṇaḥ viṣṇunā sūdito viṣṇur vārāhatvaṃ kathaṃ gataḥ
如是，在《圣林伽大往世书》前分中，开启第九十四章，名为《安陀迦为众伽那之主的记述》。诸仙人说道：“他的父亲——极其凶猛的阿修罗族（Daitya）希兰尼亚克沙（Hiraṇyākṣa）——如何被毗湿奴（Viṣṇu）所诛？毗湿奴又如何化现为野猪（Varāha）之形？”
Sages (Ṛṣis) at Naimiṣāraṇya (addressing Sūta)
FAQs
This opening verse frames the sages’ inquiry that leads into a Shaiva Purana narrative where cosmic events (like Varāha’s act) are ultimately read through the supremacy of Pati (Śiva) and the ordering of dharma—preparing the ground for understanding Śiva’s gaṇas and the governance of the cosmos around the Liṅga-centered reality.
Though Śiva is not named directly here, the Liṅga Purāṇa’s Shaiva Siddhānta lens treats such questions as pointers to the higher causality of Śiva as Pati: even when Viṣṇu acts as protector, the narrative flow typically culminates in Śiva-tattva as the ultimate ground that releases beings from pāśa (bondage) and regulates divine functions.
No specific pūjā-vidhi or Pāśupata-yoga limb is stated in this verse; it functions as a narrative gateway. The takeaway is śravaṇa (devotional listening) to Purāṇic kathā as a preparatory discipline that supports bhakti and right understanding of Pati–paśu–pāśa themes.