Shloka 3
शिवार्चनविधिः — देवतानां पाशुपतव्रतप्राप्तिः तथा पशुपाशविमोक्षणम् (अध्याय ८०)
हिताय सर्वदेवानां ब्रह्मणा च जनार्दनः गरुडस्य तथा स्कन्धम् आरुह्य पुरुषोत्तमः
hitāya sarvadevānāṃ brahmaṇā ca janārdanaḥ garuḍasya tathā skandham āruhya puruṣottamaḥ
For the welfare of all the Devas, Janārdana—together with Brahmā—mounted Garuḍa’s back; thus the Supreme Person set forth to accomplish the divine purpose. In the Liṅga Purāṇa’s Śaiva vision, even such exalted gods act within the cosmic order upheld by Pati (Śiva), for the protection and restoration of dharma.
Suta Goswami (narrating to the sages of Naimisharanya; contextual)
FAQs
It frames deva-activity as “hita” (welfare) work within a higher cosmic governance; in the Linga Purana’s Shaiva lens, such missions ultimately support the establishment of Shiva’s dharma and the conditions for Linga-upasana that loosens pasha (bondage) for the pashu (soul).
Shiva-tattva is implied as the supreme regulating principle (Pati) under which even Brahma and Vishnu undertake protective actions; their movement for loka-sangraha reflects the ordered unfolding of grace and restraint that belongs to the Lord beyond the deva-level.
No specific puja-vidhi is stated; the takeaway is the dharmic intent behind divine action—an ethical foundation for Pashupata orientation where the seeker aligns will and conduct to Pati’s order before engaging in Linga-puja and inner yoga.