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
由与火神阿耆尼(Agni)的结合,那与自性(Prakṛti)相应的至尊补卢沙(Puruṣa)显现。由祂生起青与赤两相;又由祂出现其形即为时间(Kāla)之“人神”。
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.