देवदारुवनौकसां प्रति ब्रह्मोपदेशः—लिङ्गलक्षण-प्रतिष्ठा-विधिः, शिवमायारूपदर्शनं, स्तुतिः
यं दृष्ट्वा सर्वमज्ञानम् अधर्मश् च प्रणश्यति ततः प्रदक्षिणं कृत्वा ब्रह्माणममितौजसम्
yaṃ dṛṣṭvā sarvamajñānam adharmaś ca praṇaśyati tataḥ pradakṣiṇaṃ kṛtvā brahmāṇamamitaujasam
Sa pagtanaw sa Kanya, napapawi ang lahat ng kamangmangan at adharma. Pagkaraan, matapos magsagawa ng pradakṣiṇa (pag-ikot na may paggalang), lumapit siya kay Brahmā na may di-masukat na kaningningan.
Suta Goswami (narrating the Purana’s episode; internal action described of a devotee/deva in relation to Brahma and the vision of Shiva)
It frames Shiva-darśana as inherently purificatory: merely beholding the Pati dissolves ajñāna and adharma, and it highlights pradakṣiṇā as a core gesture of Linga-pūjā reverence.
Shiva is implied as Pati—the supreme consciousness whose presence burns away avidyā (pāśa) and restores dharma in the paśu (bound soul), indicating His liberating and purifying sovereignty.
Pradakṣiṇā (clockwise circumambulation) is emphasized as a devotional rite; yogically, it signals turning one’s awareness around the divine center, with Shiva-darśana functioning as the catalyst for the fall of ignorance.