Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna
तमेकमाहुर्द्विगुणं च केचित् केचित्तमाहुस्त्रिगुणात्मकं च ऊचुस् तथा तं च शिवं तथान्ये संसारिणं वेदविदो वदन्ति
tamekamāhurdviguṇaṃ ca kecit kecittamāhustriguṇātmakaṃ ca ūcus tathā taṃ ca śivaṃ tathānye saṃsāriṇaṃ vedavido vadanti
ヴェーダを知る者たちは、彼についてさまざまに語る。ある者は「ただ一なる者」と言い、ある者は「二重の力を具える者」と説き、またある者は「三グナの本性」と呼ぶ。ある者は彼をシヴァ(Śiva)と宣し、またある者は輪廻(サンサーラ)において動く者とさえ述べる—かくして学匠は各々の立場に従って語る。
Suta Goswami (narrating to the sages at Naimisharanya, summarizing Vedic viewpoints)
It explains why the Linga can be worshipped as the One Supreme (Pati) even when scriptures describe Him with different attributes—devotees fix the mind on Shiva as the single reality behind all names and guṇic descriptions.
It presents Shiva as ultimately One, yet spoken of as dviguṇa or triguṇātmaka from relative standpoints—Shaiva Siddhanta reads this as the difference between Shiva’s transcendent nature (beyond guṇas) and His immanent governance of guṇas for the sake of pashus bound by pāśa.
The takeaway is yogic discernment (viveka) used in Pāśupata-oriented contemplation: do not mistake guṇic manifestations for the Lord’s essence; meditate on Shiva as Pati who rules saṃsāra without being bound by it.