अलिङ्ग-लिङ्ग-निरूपणं तथा प्राकृत-सृष्टिवर्णनम्
जगद्योनिं महाभूतं स्थूलं सूक्ष्मं द्विजोत्तमाः विग्रहो जगतां लिङ्गम् अलिङ्गाद् अभवत्स्वयम्
jagadyoniṃ mahābhūtaṃ sthūlaṃ sūkṣmaṃ dvijottamāḥ vigraho jagatāṃ liṅgam aliṅgād abhavatsvayam
O best of the twice-born, that Reality which is the womb of the universe—the Great Principle, both gross and subtle—became, of its own accord, the Liṅga, the embodied sign of all worlds, emerging from the formless (aliṅga) state.
Suta Goswami (narrating to the sages at Naimisharanya)
It grounds Linga-puja in metaphysics: the Linga is not merely a symbol but the svayambhū manifestation of the cosmic Source (Pati) that supports all worlds, making worship of the Linga a direct approach to Shiva-tattva.
Shiva is presented as both subtle and gross—transcendent as aliṅga (beyond marks) and immanent as liṅga (the mark/form through which the universe is known). This expresses the Siddhantic vision of Pati as simultaneously beyond and within creation.
The verse supports dhyāna in Pashupata-oriented practice: contemplate Shiva as the source of both the subtle (sūkṣma) and gross (sthūla) realms, then focus devotionally on the Linga as the accessible embodied support (ālambana) for worship and meditation.