अन्धक-हिरण्याक्ष-प्रसङ्गः, वराहावतारः, दंष्ट्राभूषणं च
तव रोम्णि सकलामरेश्वरानयनद्वये शशिरवी पदद्वये /* निहिता रसातलगता वसुंधरा तव पृष्ठतः सकलतारकादयः
tava romṇi sakalāmareśvarānayanadvaye śaśiravī padadvaye /* nihitā rasātalagatā vasuṃdharā tava pṛṣṭhataḥ sakalatārakādayaḥ
يا مهاديڤا—في شعيرات جسدك تقيمُ جميعُ سادةِ الدِّيوات؛ وفي عينيك الاثنتين يسكنُ الشمسُ والقمر؛ وعند قدميك تستقرُّ الأرضُ موضوعةً على أعماقِ رَساطَلَ؛ وخلف ظهرك تصطفُّ النجومُ وجموعُ السماء. هكذا يقومُ الكونُ كلُّه فيك—أنتَ الـ«پَتي» المتجاوزُ لكلِّ پاشا (قيود).
Suta Goswami (narrating a hymn/praise embedded in the Purva-Bhaga narrative)
It frames the Liṅga as the sign of the all-supporting Pati: worship is not merely of a form, but of Shiva in whom devas, luminaries, earth, and stars are established—making liṅga-pūjā a direct approach to the cosmic ground.
Shiva is presented as the adhāra (substratum) of the universe: the cosmos appears as located in His limbs, implying His transcendence and immanence—Pati beyond pasha, yet pervading all tattvas.
A contemplative upāsanā aligned with Pāśupata orientation: meditate on Shiva’s viśvarūpa (Sun-Moon as eyes, Earth at feet) while offering to the Liṅga, to weaken pasha (bondage) and steady the pashu (individual soul) toward Pati.