देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)
धराधरात्तं पतितं धरा तदा दधार तत्रापि विचित्रकण्ठी करांबुजाभ्यां करिखेलगामिनी रुदन्तमादाय रुरोद सा च
dharādharāttaṃ patitaṃ dharā tadā dadhāra tatrāpi vicitrakaṇṭhī karāṃbujābhyāṃ karikhelagāminī rudantamādāya ruroda sā ca
Lorsqu’il tomba du «porteur de la montagne», la Terre le soutint. Là aussi, la Dame à la gorge merveilleuse—au pas majestueux d’éléphant—souleva le pleurant de ses mains de lotus ; et, le prenant, elle pleura elle-même.
Suta Goswami
It frames the cosmos as sustained by dharā (support) and karuṇā (compassion), preparing the devotee to approach the Linga not as a mere symbol but as Pati (Lord Shiva) whose presence is upheld in the world through Shakti and the sacred ground of worship.
By showing the world’s immediate support and the Divine Lady’s compassionate response, the verse points to Shiva-tattva as inseparable from Shakti: the Lord as Pati is accessed through grace, where even suffering becomes a doorway to remembrance and refuge.
The implied practice is bhakti shaped by karuṇā—softening the heart (anukampā) as a Pashupata-oriented inner discipline—so that the pashu (bound soul) turns from grief into surrender at the feet of Pati, often expressed outwardly as humble Linga-puja on consecrated earth.