लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा
Adhyaya 27
न्यग्रोधबीजे न्यग्रोधस् तथा सूत्रे तु शोभने महत्यपि महद्ब्रह्म संस्थितं सूक्ष्मवत्स्वयम्
nyagrodhabīje nyagrodhas tathā sūtre tu śobhane mahatyapi mahadbrahma saṃsthitaṃ sūkṣmavatsvayam
Así como el vasto nyagrodha (banyán) mora en la diminuta semilla de nyagrodha, y como el hilo sutil existe en el cordón resplandeciente, así también el Supremo Mahad-Brahman—Śiva, el Pati—permanece establecido en lo grande mismo (la manifestación cósmica), presente por su propia naturaleza como la Realidad más sutil.
Suta Goswami (narrating the Linga Purana teaching to the sages; conveying a doctrinal analogy about Shiva-tattva)
It explains why the Linga can represent the Infinite: Shiva (Pati) is subtly present within the manifest world, just as a vast tree is hidden in a seed—so the worship of a formed Linga points to the formless Mahad-Brahman.
Shiva-tattva is both immanent and subtle: though creation appears “great” and extended, the Supreme Mahad-Brahman abides within it as the subtlest self-established Reality, beyond gross perception yet pervading all.
It implies Pashupata-style inner contemplation (dhyana) during puja—training the pashu (individual soul) to discern the subtle Pati within the gross supports (linga, form, mantra), loosening pasha (bondage) through insight.