Linga Purana — Purva Bhaga, Shloka 56
एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च
अद्यप्रभृति सर्वेशः श्वेतोष्णीषविभूषितः पद्मयोनिरिति ह्येवं ख्यातो नाम्ना भविष्यसि
adyaprabhṛti sarveśaḥ śvetoṣṇīṣavibhūṣitaḥ padmayoniriti hyevaṃ khyāto nāmnā bhaviṣyasi
“自今日起，噢万有之主，头戴白色冠巾为饰，你将以‘Padmayoni’之名而闻名——意为‘莲华所生者’。”
Suta Goswami (narrating an internal bestowal of an epithet upon Brahma within the Linga Purana narrative)
FAQs
It establishes a Shaiva framing of creation: even the creator (Brahma) receives identity and renown through a higher ordinance, aligning the cosmos under Pati (the Supreme Lord) whose Linga is the transcendent source beyond names and forms.
By implication, Shiva-tattva stands as Pati—the sovereign principle that confers status and function upon other deities. Names like “Padmayoni” highlight that manifested roles arise within the Lord’s dispensation, while Shiva remains the grounding reality beyond manifestation.
No specific puja-vidhi or Pashupata-yoga technique is stated; the takeaway is doctrinal—recognizing hierarchy in tattvas (Pati over cosmic functions), which supports devotional orientation in Linga-puja toward Mahadeva as the ultimate refuge.