शिवार्चनविधिः — देवतानां पाशुपतव्रतप्राप्तिः तथा पशुपाशविमोक्षणम् (अध्याय ८०)
दृष्ट्वा च तस्थुः सुरसिद्धसंघाः पुरस्य मध्ये पुरुहूतपूर्वाः भवस्य बालार्कसहस्रवर्णं विमानमाद्यं परमेश्वरस्य
dṛṣṭvā ca tasthuḥ surasiddhasaṃghāḥ purasya madhye puruhūtapūrvāḥ bhavasya bālārkasahasravarṇaṃ vimānamādyaṃ parameśvarasya
それを見て、神々とシッダの群れ—先頭には多く祈り呼ばれるプルフータ(インドラ)—は都のただ中で立ち尽くし、パラメーシュヴァラの原初のヴィマーナ、すなわちバヴァ(シヴァ)の空中宮殿を仰ぎ見た。千の旭日のごとく輝いていた。
Suta Goswami (narrating to the sages of Naimisharanya)
It establishes the overwhelming tejas (divine radiance) of Parameśvara that compels even Devas and Siddhas to become still; in Linga worship, this mirrors the devotee’s dhyāna—standing inwardly motionless before the self-luminous Pati, the Linga’s indwelling Lord.
Shiva is portrayed as Ādya (primordial) and Parameśvara (Supreme Lord), whose splendor surpasses ordinary cosmic light—signifying Shiva-tattva as self-revealing consciousness (prakāśa) that subdues the pashu’s restless mind and draws it toward liberation.
The key practice implied is stambha-like stillness (mind becoming steady) born of darśana and bhakti—an essential Pāśupata orientation where the pashu turns from pasha (bondage) to contemplative surrender before Pati (Śiva).