शिवार्चनविधिः — देवतानां पाशुपतव्रतप्राप्तिः तथा पशुपाशविमोक्षणम् (अध्याय ८०)
क्वचिदशेषसुरद्रुमसंकुलं कुरबकैः प्रियकैस्तिलकैस् तथा बहुकदम्बतमाललतावृतं गिरिवरं शिखरैर्विविधैस् तथा
kvacidaśeṣasuradrumasaṃkulaṃ kurabakaiḥ priyakaistilakais tathā bahukadambatamālalatāvṛtaṃ girivaraṃ śikharairvividhais tathā
Di beberapa tempat, gunung mulia itu rapat oleh segala jenis pohon surgawi—berhias bunga kurabaka, priyaka, dan tilaka. Di tempat lain, ia terselubung banyak sulur kadamba dan tamāla, serta menjulang dengan puncak-puncak beraneka rupa. Lanskap suci demikian layak bagi hadirat Śiva sebagai Pati; di sini jiwa-jiwa paśu memperoleh ketenangan, dan ikatan pāśa mulai melonggar melalui darśana suci dan smaraṇa (ingatan bhakti).
Suta Goswami
It frames the kshetra (sacred setting) as inherently Shiva-saturated—an auspicious environment where devotion, purity, and remembrance support Linga-puja and inner steadiness.
By portraying a divinely ordered, life-giving landscape, it implies Shiva as Pati—the sustaining Lord whose presence sanctifies space and supports the pashu’s movement toward release from pasha.
Pilgrimage and sacred-darshana (kshetra-sevana) are implied—approaching such Shiva-kshetras for japa, dhyana, and Linga-puja, aligning the mind toward Pashupata discipline.