ब्रह्मणो वरप्रदानम् — शिवस्य परत्वप्रतिपादनम् तथा वराहेण भूमेः पुनःस्थापनम्
मामाहुर् ऋषयः प्रेक्ष्य प्रधानं प्रकृतिं तथा अव्यक्तमजमित्येवं भवन्तं पुरुषस्त्विति
māmāhur ṛṣayaḥ prekṣya pradhānaṃ prakṛtiṃ tathā avyaktamajamityevaṃ bhavantaṃ puruṣastviti
真理を正しく見極めた聖仙たちは我についてこう宣した。「彼はプラダーナ、プラクリティ、未顕(アヴィヤクタ)、不生(アジャ)である」と。かくして彼らは、そなたをもプルシャ――内に住まう主(パティ)にして、あらゆる束縛を超えた御方――として知る。
Suta Goswami (narrating the doctrinal teaching within the Purva-Bhaga cosmology section)
It frames the object of worship as the supreme Pati who is spoken of through cosmological categories (Pradhana, Prakriti, Avyakta, Aja), guiding the devotee beyond mere material principle to Shiva as the transcendent-indwelling Lord signified by the Linga.
Shiva-tattva is indicated as the Purusha who is unborn and unmanifest, yet spoken of as the ground of Pradhana/Prakriti—showing that the seers use conceptual names while pointing to the one supreme consciousness (Pati) beyond Pasha (bondage) and the field of Prakriti.
The implied practice is tattva-viveka (discriminative insight) central to Pashupata-oriented sadhana: recognizing the Pati distinct from Pashu and Pasha, so that puja and japa are anchored in right knowledge of the Lord as Purusha beyond the unmanifest.