Shloka 50
लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा
Adhyaya 27
ब्रह्मेन्द्रविष्णुरुद्राद्यैर् ऋषिदेवैर् अगोचरम् वेदविद्भिर् हि वेदान्तैस् त्व् अगोचरमिति श्रुतिः
brahmendraviṣṇurudrādyair ṛṣidevair agocaram vedavidbhir hi vedāntais tv agocaramiti śrutiḥ
He is beyond the reach of Brahmā, Indra, Viṣṇu, Rudra and the rest, and also beyond the range of the Ṛṣis and the gods. Indeed, the knowers of the Veda, through the Vedānta, declare in Śruti: “That Supreme Pati is not an object of the senses—He is agocara.”
Suta Goswami (narrating the Purana’s teaching to the sages of Naimisharanya)
FAQs
It establishes that the Linga signifies Shiva as the transcendent Pati—beyond sensory grasp—so worship is not mere object-veneration but a discipline to turn the Pashu inward toward the formless Reality indicated by the form.
Shiva-tattva is described as agocara—beyond the reach of gods, sages, and even conceptualization—known not as an object but as the Supreme ground revealed by Śruti and realized through inner discernment.
The takeaway aligns with Pāśupata-oriented sādhanā: sense-withdrawal and contemplative inquiry (Vedāntic viveka) alongside Linga-pūjā, so the mind stops treating Shiva as an object and recognizes Him as the indwelling Pati.