शिवार्चनविधिः — देवतानां पाशुपतव्रतप्राप्तिः तथा पशुपाशविमोक्षणम् (अध्याय ८०)
गुह्यालयैर्गुह्यगृहैर् गुहस्य भवनैः शुभैः ग्राम्यैर् अन्यैर् महाभागा मौक्तिकैर् दृष्टिमोहनैः
guhyālayairguhyagṛhair guhasya bhavanaiḥ śubhaiḥ grāmyair anyair mahābhāgā mauktikair dṛṣṭimohanaiḥ
హే మహాభాగులారా! అది గుహా దేవుని ఆలయాలు, గుహ్యగృహాలు, శుభ భవనాలు మరియు ఇతర వైభవమైన నివాసప్రాంతాలతో అలంకృతమై ఉండెను; అంతేకాక ముత్యాలవంటి, చూపును మోహింపజేసే కాంతిమయ అలంకారాలతో మరింత శోభించెను।
Suta Goswami (narrating to the sages of Naimisharanya)
By depicting the radiant, ordered dwellings connected with Guha (Skanda), the verse supports dhyāna (contemplative visualization) around Shiva’s divine sphere—helping the pashu (soul) turn from pasha (bondage) toward Pati (the Lord) through sacred imagery associated with Linga-centered devotion.
Shiva-tattva is implied through the harmony and auspiciousness of the divine realm surrounding Shiva’s family: the beauty that “enchants the gaze” functions as a marker of sattvic, transcendent order—an outer reflection of Pati’s inner sovereignty that draws the pashu toward liberation.
The verse most directly supports dhyāna in Shaiva practice—visualizing the auspicious abodes and divine splendor as an aid to one-pointed devotion (bhakti) and meditative absorption used in Linga-puja and Pashupata-oriented contemplation.