उमास्वयंवरः / भवोद्वाहः, गणसमागमः, अविमुक्तक्षेत्रमाहात्म्यम्, तथा विनायक-उत्पत्तिसूचना
सागरा गिरयो मेघा मासाः संवत्सरास् तथा वेदा मन्त्रास् तथा यज्ञाः स्तोमा धर्माश् च सर्वशः
sāgarā girayo meghā māsāḥ saṃvatsarās tathā vedā mantrās tathā yajñāḥ stomā dharmāś ca sarvaśaḥ
المحيطات، والجبال، والغيوم، والشهور والسنون؛ والڤيدا، والمانترا، وطقوس اليَجْنَا، والستُوما (الترانيم الڤيدية)، وجميع وجوه الدَّهَرْما—كلّ ذلك، على كلّ وجه، مشمولٌ ومتوغّلٌ فيه الربّ الأعلى (Pati)، شِيفا.
Suta Goswami (narrating the Linga Purana’s teaching to the sages of Naimisharanya)
It frames Linga-worship as worship of the all-pervading Pati—since oceans, mountains, time, and even Vedic ritual structures (mantra, yajña, stoma) are presented as encompassed by Shiva, the Linga becomes the universal support of worship and reality.
Shiva-tattva is implied as sarva-vyāpaka (all-pervading) and adhāra (support): not limited to a deity among others, but the ground in which nature, time-cycles, revelation (Veda), and righteous order (dharma) subsist—Pati beyond pasha, sustaining all pashus.
Ritually, it highlights Vedic yajña and stoma as ultimately oriented to Shiva; yogically, it supports Pāśupata contemplation: recognizing all phenomena—time and cosmic forms—as pervaded by Pati, loosening pasha (bondage) through right vision.