लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा
Adhyaya 27
ब्रह्मेन्द्रविष्णुरुद्राद्यैर् ऋषिदेवैर् अगोचरम् वेदविद्भिर् हि वेदान्तैस् त्व् अगोचरमिति श्रुतिः
brahmendraviṣṇurudrādyair ṛṣidevair agocaram vedavidbhir hi vedāntais tv agocaramiti śrutiḥ
Siya’y lampas sa maaabot nina Brahmā, Indra, Viṣṇu, Rudra at ng iba pa, at lampas din sa saklaw ng mga Ṛṣi at mga diyos. Tunay nga, ang mga nakaaalam ng Veda, sa pamamagitan ng Vedānta, ay nagpapahayag sa Śruti: “Ang Kataas-taasang Pati ay hindi bagay ng mga pandama—Siya ay agocara.”
Suta Goswami (narrating the Purana’s teaching to the sages of Naimisharanya)
It establishes that the Linga signifies Shiva as the transcendent Pati—beyond sensory grasp—so worship is not mere object-veneration but a discipline to turn the Pashu inward toward the formless Reality indicated by the form.
Shiva-tattva is described as agocara—beyond the reach of gods, sages, and even conceptualization—known not as an object but as the Supreme ground revealed by Śruti and realized through inner discernment.
The takeaway aligns with Pāśupata-oriented sādhanā: sense-withdrawal and contemplative inquiry (Vedāntic viveka) alongside Linga-pūjā, so the mind stops treating Shiva as an object and recognizes Him as the indwelling Pati.