देवदारुवनौकसां प्रति ब्रह्मोपदेशः—लिङ्गलक्षण-प्रतिष्ठा-विधिः, शिवमायारूपदर्शनं, स्तुतिः
ब्रह्मादीनां च देवानां दुर्विज्ञेयानि ते हर अगतिं ते न जानीमो गतिं नैव च नैव च
brahmādīnāṃ ca devānāṃ durvijñeyāni te hara agatiṃ te na jānīmo gatiṃ naiva ca naiva ca
O Hara, maging para kay Brahmā at sa mga diyos ay lubhang mahirap maunawaan ang Iyong katotohanan. Hindi namin nalalaman ang Iyong ‘di-pagpunta’—ang pag-iral na lampas sa lahat ng landas—ni ang Iyong ‘pagpunta,’ ang pagdaloy Mong nananahan sa lahat ng daigdig.
Devas (addressing Shiva/Hara) within Suta’s narration
It frames the Linga as the sign of Shiva who is both beyond all routes of knowing (agati) and present as the inner course of all beings (gati), reminding the worshipper that ritual points to a reality that exceeds even divine cognition.
Shiva is presented as Pati whose nature is simultaneously transcendent and immanent—ungraspable to Brahmā and the devas—indicating that Shiva-tattva is not confined to created categories, motion, or conceptual ‘ends’.
The verse implies a Pashupata-oriented insight: external worship and intellect must culminate in inward contemplation (dhyāna) and surrender, acknowledging Shiva as beyond measurable ‘paths’ while realizing His presence within all states.