प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्
तत्पद्मकर्णिकामध्ये स्थापयामास चेश्वरम् तदोमिति शिवं देवम् अर्धमात्रापरं परम्
tatpadmakarṇikāmadhye sthāpayāmāsa ceśvaram tadomiti śivaṃ devam ardhamātrāparaṃ param
He installed the Lord (Īśvara) in the very center of that lotus’s pericarp. Then, as the sacred syllable “Oṁ,” he contemplated Lord Śiva—the Supreme Deity—transcendent, beyond even the subtle half‑measure (ardha-mātrā), the Absolute Reality.
Suta Goswami (narrating the Purva-Bhaga account; internal ritual description attributed to the installer/adept in context)
It links outer installation (sthāpana) with inner installation: the Linga is placed at the lotus-center, indicating that true Linga-pūjā culminates in establishing Śiva (Pati) in the heart-lotus through pranava (Oṁ) contemplation.
Śiva is presented as Parama—supreme and transcendent—even beyond the ardha-mātrā, implying He is the Pati who surpasses all measurable sound-vibrations and mental constructs, yet is intimated by Oṁ.
A combined pūjā–dhyāna method: installing the deity in the lotus-karnika (symbolic heart-lotus) and practicing omkāra-upāsanā, a Pāśupata-leaning contemplative discipline that loosens pāśa (bondage) for the paśu (soul).