अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः
Vibhaga 1, Adhyaya 5
दत्तोर्णं वेदबाहुं च पुत्रीं चान्यां दृषद्वतीम् पुत्राणां षष्टिसाहस्रं संनतिः सुषुवे शुभा
dattorṇaṃ vedabāhuṃ ca putrīṃ cānyāṃ dṛṣadvatīm putrāṇāṃ ṣaṣṭisāhasraṃ saṃnatiḥ suṣuve śubhā
吉祥的三那底(Saṃnati)生达多尔那(Dattorṇa)与吠陀跋呼(Vedabāhu),又生一女名德里沙德瓦蒂(Dṛṣadvatī);并且她还生六万子嗣——使族系在造化展开中延续增长,皆在主宰(Pati)之安排下。
Suta Goswami (narrating the Purana to the sages of Naimisharanya)
Though this verse is genealogical, it supports the Purva-Bhaga’s creation-framework in which Linga worship is later grounded: the manifest world (pashu-jagat) expands through ordered progeny under the sovereignty of Pati (Shiva), making ritual worship meaningful within a structured cosmos.
Shiva-tattva is implied as Pati—the transcendent Lord who presides over srishti without being reduced to it. The multiplication of beings (many sons and daughters) points to the Lord’s governance of manifestation while remaining beyond the bonds (pāśa) that bind individual souls (paśu).
No direct puja-vidhi or Pāśupata Yoga technique is stated here; the takeaway is preparatory: it situates later Linga-puja and Pāśupata discipline within the broader cosmological account of how embodied beings (paśus) arise in creation.