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
ເຊັ່ນດຽວກັນກັບຕົ້ນນະຍະໂກຣດ (ໄຊ) ອັນໃຫຍ່ຫຼວງ ດໍາລົງຢູ່ໃນເມັດນະຍະໂກຣດອັນນ້ອຍຈິ໋ວ; ແລະເຊັ່ນດຽວກັນກັບເສັ້ນດ້າຍອັນລະອຽດ ຢູ່ໃນເຊືອກອັນງາມສະຫວ່າງ; ດັ່ງນັ້ນແຫຼະ ມະຫັດ-ພຣະຫມັນອັນສູງສຸດ—ພຣະສິວະ ຜູ້ເປັນປະຕິ—ຕັ້ງຢູ່ໃນຄວາມໃຫຍ່ແຫ່ງການປະກົດສາກົນນັ້ນເອງ ໂດຍສະພາບຂອງພຣະອົງເປັນຄວາມຈິງອັນລະອຽດທີ່ສຸດ।
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.