देवदारुवनौकसां प्रति ब्रह्मोपदेशः—लिङ्गलक्षण-प्रतिष्ठा-विधिः, शिवमायारूपदर्शनं, स्तुतिः
दन्तोलूखलिनस्त्वन्ये अश्मकुट्टास् तथा परे स्थानवीरासनास्त्वन्ये मृगचर्यारताः परे
dantolūkhalinastvanye aśmakuṭṭās tathā pare sthānavīrāsanāstvanye mṛgacaryāratāḥ pare
May ilang ascetic na Śaiva ang nabubuhay sa pagkaing giniling ng sarili nilang ngipin; ang iba nama’y dinudurog sa bato. May ilan na nananatiling nakatayo at nakaupo sa vīrāsana; at may ilan na nalulugod sa pagtalima ng paglalakad na gaya ng usa—bawat isa’y nagsasagawa ng pag-aayuno at pagdurusa para kay Pati, Panginoong Śiva, tagapagpalaya ng paśu mula sa pāśa.
Suta Goswami
It shows that devotion to Śiva (Pati) is supported by many legitimate disciplines—dietary austerity, bodily restraint, and vowed conduct—through which the worshipper purifies the paśu (individual soul) and becomes fit for Śiva’s grace.
Śiva is implied as Pati—the supreme Lord who accepts diverse forms of tapas and inner discipline, and who alone can sever pāśa (bondage) when the aspirant’s conduct becomes steady and surrendered.
The verse highlights ascetic vrata-practices and yogic steadiness: standing austerities, vīrāsana, and a ‘deer-like’ wandering observance—modes associated with Pāśupata-style discipline and sense-control.