Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्
प्राणाद्ब्रह्मासृजद्दक्षं चक्षुर्भ्यां च मरीचिनम् भृगुस्तु हृदयाज्जज्ञे ऋषिः सलिलजन्मनः
prāṇādbrahmāsṛjaddakṣaṃ cakṣurbhyāṃ ca marīcinam bhṛgustu hṛdayājjajñe ṛṣiḥ salilajanmanaḥ
จากปราณะคือลมหายใจชีวิต พระพรหมทรงให้กำเนิดทักษะ; จากดวงเนตรทั้งสองทรงสำแดงมรีจิ. จากพระหฤทัยได้บังเกิดมหาฤษีภฤคุ ผู้มีชาติกำเนิดจากน้ำนำแรก—ดังนี้ลำดับแห่งการสร้างจึงตั้งมั่น
Suta Goswami (narrating the cosmogony as taught in the Linga Purana tradition)
It grounds Linga-centered Shaiva practice in the cosmic order of sṛṣṭi: the rishis and prajāpatis who later codify yajña and worship arise from Brahmā’s own faculties, ultimately functioning within the higher sovereignty of Pati (Śiva) in Shaiva cosmology.
Indirectly: by presenting Brahmā’s creative acts as a structured, faculty-based emanation, the text supports the Shaiva Siddhānta view that all manifest creation operates in an ordered tattva-system under the supreme Pati, Śiva—who transcends yet empowers such cosmogonic processes.
No specific puja-vidhi is stated; the takeaway is lineage-foundation—rishis like Marīci and Bhṛgu become transmitters of mantra, yajña, and later Shaiva observances, which Pashupata-oriented sadhana treats as disciplined means to loosen pāśa (bondage) for the paśu (soul).