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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

Para sa kapakanan ng lahat ng deva, si Janārdana, kasama si Brahmā, ay sumakay sa likod ni Garuḍa; kaya’t ang Puruṣottama, ang Kataas-taasang Persona, ay lumisan upang tuparin ang banal na layon. Sa pananaw na Śaiva ng Liṅga Purāṇa, maging ang mga dakilang diyos ay kumikilos sa kaayusang kosmiko na itinataguyod ni Pati (Śiva), para sa pag-iingat at pagpapanumbalik ng dharma.

हितायfor the welfare
हिताय:
सर्वदेवानाम्of all the gods
सर्वदेवानाम्:
ब्रह्मणाwith Brahmā / by Brahmā
ब्रह्मणा:
and
:
जनार्दनःJanārdana (Viṣṇu)
जनार्दनः:
गरुडस्यof Garuḍa
गरुडस्य:
तथाlikewise / indeed
तथा:
स्कन्धम्shoulder, back (upper back)
स्कन्धम्:
आरुह्यhaving mounted, having ascended
आरुह्य:
पुरुषोत्तमःthe Supreme Person
पुरुषोत्तमः:

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

V
Vishnu
B
Brahma
G
Garuda

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.