Shloka 3

शिवार्चनविधिः — देवतानां पाशुपतव्रतप्राप्तिः तथा पशुपाशविमोक्षणम् (अध्याय ८०)

Devanagari script

हिताय सर्वदेवानां ब्रह्मणा च जनार्दनः गरुडस्य तथा स्कन्धम् आरुह्य पुरुषोत्तमः

Transliteration

hitāya sarvadevānāṃ brahmaṇā ca janārdanaḥ garuḍasya tathā skandham āruhya puruṣottamaḥ

Translation

ເພື່ອປະໂຫຍດແກ່ເທວະທັງປວງ ຈະນາຣະດະນະ ພ້ອມດ້ວຍພຣະພຣະຫມາ ໄດ້ຂຶ້ນຂີ່ຫຼັງຄຣຸດ; ດັ່ງນັ້ນ ປຸຣຸໂສຕະມະ ຈຶ່ງອອກເດີນທາງເພື່ອສຳເລັດພາລະກິດທິບ. ໃນທັດສະນະໄຊວະຂອງລິງຄະປຸຣານະ ແມ່ນແຕ່ເທວະຜູ້ສູງສົ່ງກໍຍັງດຳເນີນຢູ່ໃນລຳດັບຈັກກະວານທີ່ປະຕິ (ພຣະສິວະ) ຄ້ຳຈຸນ ເພື່ອປົກປ້ອງ ແລະຟື້ນຟູທຳມະ।

Word by Word

• हिताय: for the welfare

• सर्वदेवानाम्: of all the gods

• ब्रह्मणा: with Brahmā / by Brahmā

• च: and

• जनार्दनः: Janārdana (Viṣṇu)

• गरुडस्य: of Garuḍa

• तथा: likewise / indeed

• स्कन्धम्: shoulder, back (upper back)

• आरुह्य: having mounted, having ascended

• पुरुषोत्तमः: the Supreme Person

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; contextual)

Characters & Entities

• Vishnu
• Brahma
• Garuda

FAQs

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

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).

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

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.

What ritualistic or Yogic practice is highlighted here?

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.