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
O Mahādeva—in den Haaren Deines Leibes wohnen alle Herren der Devas; in Deinen beiden Augen weilen Sonne und Mond; an Deinen beiden Füßen ruht die Erde, niedergelegt auf die Tiefen von Rasātala; und hinter Deinem Rücken stehen alle Sterne und himmlischen Heerscharen. So wird das ganze All in Dir getragen—im Pati jenseits aller pāśa (Fesseln).
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.