प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्
वह्नेश्चैव तु संयोगात् प्रकृत्य पुरुषः प्रभुः नीलश् च लोहितश्चैव यतः कालाकृतिः पुमान्
vahneścaiva tu saṃyogāt prakṛtya puruṣaḥ prabhuḥ nīlaś ca lohitaścaiva yataḥ kālākṛtiḥ pumān
അഗ്നിയുമായുള്ള സംയോഗത്താൽ, പ്രകൃതിയോടൊന്നായ പ്രഭു പുരുഷൻ പ്രത്യക്ഷനാകുന്നു. അവനിൽ നിന്നുതന്നെ നീലവും ലോഹിതവും എന്ന രൂപങ്ങളും, കാലസ്വരൂപനായ പുരുഷനും ഉദ്ഭവിക്കുന്നു.
Suta Goswami (narrating the Linga Purana discourse to the sages of Naimisharanya)
It frames creation as arising from the Lord’s union with Prakṛti, with Agni as a catalytic principle—supporting Linga worship as adoration of the Pati who manifests the cosmos yet remains its sovereign source.
Shiva-tattva is indicated as the Prabhu Puruṣa: the conscious Lord who, through association with Prakṛti, projects differentiated powers (blue/red aspects) and even Kāla (Time), showing Him as Pati who governs both manifestation and temporality.
Implicitly, it points to Agni-linked Shaiva sādhanā (homa/inner fire) and Pāśupata-oriented contemplation: recognize Kāla as Shiva’s manifestation, then seek liberation of the paśu by turning awareness from time-bound change to the timeless Pati.