देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
अपां निधिरधिष्ठानं विजयो जयकालवित् प्रतिष्ठितः प्रमाणज्ञो हिरण्यकवचो हरिः
apāṃ nidhiradhiṣṭhānaṃ vijayo jayakālavit pratiṣṭhitaḥ pramāṇajño hiraṇyakavaco hariḥ
Он — сокровищница вод и сама опора. Он — Победа как таковая, знающий верный миг торжества. Твердо утверждённый, Он ведает истинные меры — реальности и обряда. Облечённый в золотые доспехи, Хари, пребывая как высший Владыка (Пати), хранит всех.
Suta Goswami (narrating to the sages of Naimisharanya, within a Sahasranama-style recitation)
It frames the worshipped Lord as the adhiṣṭhāna (substratum) of all elements—especially the waters used in abhiṣeka—so Linga-puja is presented as honoring the cosmic support behind the rite, not merely the ritual materials.
Shiva-tattva is implied as Pati: firmly established, the ground of being, and the pramāṇa-jña—He alone perfectly knows the true measure of reality and dharma, guiding pashus beyond pasha through right knowledge and right order.
Ritually, it emphasizes proper timing and correct measure (jayakāla-vit, pramāṇa-jña) in worship—key to disciplined Shiva-puja; yogically, it points to steadiness (pratiṣṭhitaḥ) and discernment as marks of Pashupata-oriented practice.