Linga Purana — Purva Bhaga, Shloka 7
Adhyaya 50 — देवपुर्यः, पुराणि, आयतनानि च; श्रीकण्ठाधिपत्य-प्रतिपादनम्
महत्प्रजापतेः स्थानम् एकशृङ्गे नगोत्तमे गजशैले तु दुर्गाद्याः सुमेधे वसवस् तथा
mahatprajāpateḥ sthānam ekaśṛṅge nagottame gajaśaile tu durgādyāḥ sumedhe vasavas tathā
在最胜的伊迦室陵伽山（Ekaśṛṅga）上，有生主（Prajāpati）的崇高座处。于象岩（Gajaśaila）住着杜尔迦（Durgā）及诸圣母；在苏美陀（Sumedhā）亦有诸婆苏（Vasus）安住——如是诸峰之居，建立于由主宰帕提（Pati，即湿婆）所护持的神圣秩序之中。
Suta Goswami
FAQs
It sacralizes specific mountains as divinely inhabited kṣetras, implying that worship (including Liṅga-pūjā) performed in such consecrated spaces gains heightened potency and supports the pashu’s movement toward Śiva (Pati).
By presenting the cosmos as ordered through holy abodes of Prajāpati, Durgā, and the Vasus, it reflects Śiva-tattva as the supreme ground that sustains divine functions—creation, protection, and śakti—within a single sacred hierarchy.
Tīrtha-sevā (pilgrimage and service) and kṣetra-smaraṇa (contemplation of sacred places) are implied as supports for Pāśupata discipline—purifying the pashu by aligning body, mind, and place with Śiva’s sacred order.