प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्
तत्पद्मकर्णिकामध्ये स्थापयामास चेश्वरम् तदोमिति शिवं देवम् अर्धमात्रापरं परम्
tatpadmakarṇikāmadhye sthāpayāmāsa ceśvaram tadomiti śivaṃ devam ardhamātrāparaṃ param
Y estableció al Señor (Īśvara) en el centro mismo del pericarpio de aquel loto. Luego, como la sílaba sagrada “Oṁ”, contempló a Śiva, el Deva Supremo, trascendente, más allá incluso de la sutil media medida (ardha-mātrā), la Realidad Absoluta.
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).