अलिङ्ग-लिङ्ग-निरूपणं तथा प्राकृत-सृष्टिवर्णनम्
तस्माच्च रूपमात्रं तु ततो ऽग्निश्च रसस्ततः रसादापः शुभास्ताभ्यो गन्धमात्रं धरा ततः
tasmācca rūpamātraṃ tu tato 'gniśca rasastataḥ rasādāpaḥ śubhāstābhyo gandhamātraṃ dharā tataḥ
Mula sa maselang simulain na iyon, lumitaw ang anyo lamang (rūpa-tanmātra); mula roon isinilang ang Apoy (Agni), at mula sa Apoy ay sumibol ang lasa (rasa-tanmātra). Mula sa lasa ay lumitaw ang mapalad na Tubig; at mula sa mga tubig na iyon ay lumitaw ang samyo (gandha-tanmātra) lamang—pagkaraan ay nagkaroon ng Lupa. Sa gayon, ang nahahayag na daigdig ay umuusad ayon sa kautusan ni Śiva, ang Pati na nagbubunyag ng mga elemento para sa karanasan ng pashu na nakagapos.
Suta Goswami (narrating the cosmological teaching as part of the Purva-Bhaga account)
It frames the cosmos as a graded manifestation from subtle qualities (tanmātras) to gross elements, encouraging the devotee to see the Linga as the transcendent Pati behind all form, fire, water, and earth—supporting inward, elemental purification (bhūta-śuddhi) during worship.
Shiva-tattva is implied as the governing Lord (Pati) whose power orders the sequence of manifestation; the elements are not independent realities but unfold for the experience and eventual liberation of the pashu from pasha.
It supports contemplative practice on the elements and their subtle causes—used in Shaiva sadhana as bhūta-śuddhi and sense-withdrawal (pratyāhāra), integrating the worshipper’s body and senses into Linga-centered awareness.