Shloka 105
Shivamurti–Pratishtha Phala: Shivalaya-Nirmana, Kshetra-Mahatmya, Tirtha-Snana, and Mandala-Vidhi
आदिदेवो महादेवः प्रलयस्थितिकारकः सर्गश् च भुवनाधीशः शर्वव्यापी सदाशिवः शिवब्रह्मामृतं ग्राह्यं मोक्षसाधनम् उत्तमम्
ādidevo mahādevaḥ pralayasthitikārakaḥ sargaś ca bhuvanādhīśaḥ śarvavyāpī sadāśivaḥ śivabrahmāmṛtaṃ grāhyaṃ mokṣasādhanam uttamam
マハーデーヴァ、原初の神は、滅（プララヤ）と護持をなす御方であり、また創造の衝動そのものでもある——諸世界の主、シャルヴァとして遍満し、サダーシヴァとして常住する。ゆえに、至上実在としてのシヴァ＝ブラフマンの甘露を受け取り、身に沁み込ませよ。これこそがモークシャへの最上の手段——パーシャ（束縛）からの解放、そしてパシュ（個我）がパティ（主）との合一において成就する道である。
Suta Goswami (narrating the Linga Purana to the sages at Naimisharanya)
FAQs
It frames Linga-upāsanā as more than ritual: worship is meant to culminate in grasping “Śiva-Brahman,” the inner reality signified by the Liṅga, which alone becomes the supreme means to mokṣa.
Śiva is presented as Pati—the all-pervading Sadāśiva who governs sṛṣṭi, sthiti, and pralaya, and who is identical with Brahman; realizing Him dissolves paśa (bondage) and fulfills the paśu (individual soul).
The verse emphasizes jñāna-oriented upāsanā: receiving/realizing the “nectar of Śiva-Brahman,” which aligns with Pāśupata-oriented contemplation where worship matures into liberating insight (mokṣa-sādhana).