देवदारुवनौकसां प्रति ब्रह्मोपदेशः—लिङ्गलक्षण-प्रतिष्ठा-विधिः, शिवमायारूपदर्शनं, स्तुतिः
चतुरस्रं बहिश्चान्तर् अष्टास्रं पिण्डिकाश्रये वृत्तं सुदर्शनं योग्यम् एवं लिङ्गं प्रपूजयेत्
caturasraṃ bahiścāntar aṣṭāsraṃ piṇḍikāśraye vṛttaṃ sudarśanaṃ yogyam evaṃ liṅgaṃ prapūjayet
Sambahin ang Liṅga sa wastong anyo: sa labas ay may apat na gilid; sa loob ay may walong sulok; sa piṇḍikā (pundasyon) ay dapat matibay ang pagkakasandig; at ito’y bilog, mapalad pagmasdan, at angkop sa ritwal—sa gayon dapat ganapin ang pagsamba sa Liṅga.
Suta Goswami (narrating Shiva-linga worship procedure to the sages of Naimisharanya)
It gives a concise iconographic standard for a ritually valid Śiva-liṅga—its outer and inner geometry and stable base—so that pūjā is performed on a form deemed “yogya” (fit) for invoking Pati (Śiva) and granting auspicious results.
By emphasizing the Liṅga as “sudarśana” and “yogya,” the verse points to Śiva-tattva as formless yet approachable through a sanctified symbol—Pati made accessible to the paśu (bound soul) through a proper support for devotion and inner contemplation.
It highlights liṅga-pratiṣṭhā/arcana principles—choosing or fashioning a properly proportioned liṅga for pūjā—supporting Pāśupata-oriented practice where external worship steadies the mind for inward yoga and release from pāśa (bondage).