देवदारुवनौकसां प्रति ब्रह्मोपदेशः—लिङ्गलक्षण-प्रतिष्ठा-विधिः, शिवमायारूपदर्शनं, स्तुतिः
शैवालशोभनाः केचित् केचिदन्तर्जलेशयाः केचिद्दर्भावकाशास्तु पादाङ्गुष्ठाग्रधिष्ठिताः
śaivālaśobhanāḥ kecit kecidantarjaleśayāḥ keciddarbhāvakāśāstu pādāṅguṣṭhāgradhiṣṭhitāḥ
Ang ilan ay pinalalamutian ng lumot sa ilog; ang ilan ay nakatago sa loob ng tubig; ang ilan ay nananahan sa pagitan ng damong kuśa; at ang ilan ay nakatatag sa mismong dulo ng hinlalaki sa paa—mga maseselang kalagayan ng mga kaluluwang may katawan (paśu) na kumikilos sa ilalim ng tali (pāśa) sa hayag na paglikha ng Panginoon (Pati).
Suta (narrating the Purana to the sages of Naimisharanya)
It supports the Shaiva view that Shiva (Pati) pervades all loci of creation—waters, grasses used in ritual, and subtle bodily points—so tirtha, darbha, and embodied practice can all become supports for Linga-oriented devotion and purification.
By implying many hidden “stations” within nature and the body, it points to Shiva-tattva as immanent and all-pervading, while beings (paśu) experience varied conditions due to pāśa until they turn toward Pati through knowledge and worship.
Ritually, it foregrounds darbha (kuśa) and water—key purificatory media in Vedic-Shiva rites; yogically, the mention of a toe-tip station evokes subtle-body localization used in contemplative disciplines aligned with Pashupata-style interiorization.