वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
तारणश्चरणो धाता परिधा परिपूजितः संयोगी वर्धनो वृद्धो गणिको ऽथ गणाधिपः
tāraṇaścaraṇo dhātā paridhā paripūjitaḥ saṃyogī vardhano vṛddho gaṇiko 'tha gaṇādhipaḥ
هو تارانَة—المخلّص الذي يُعَبِّرُ بالكائنات فوق قيود العبودية؛ وهو تشارَنَة—الملجأ عند قدميه؛ وهو دهاطا—حاملُ الجميع؛ وهو بَرِدها—المحيطُ كحدٍّ مقدّس ودائرةِ حماية. هو المعبودُ على العموم؛ وهو سَمْيوغي—الذي يَصِلُ البَشو (الروح) بطريقِ البَتي (الربّ)؛ وهو فَرْدَهَنَة—المنمّي المُغذّي؛ وهو فِرِدْدها—الحقيقةُ القديمةُ الدائمةُ الاكتمال. وهو حاضرٌ بين الغَنات، وهو أيضاً غَنادهيبا—سيّدُ جموعِ شِيفا كلّها.
Suta Goswami (reciting the Shiva Sahasranama to the sages of Naimisharanya)
It frames Linga worship as seeking Shiva the Tāraṇa—Liberator from pasha (bondage)—and as taking refuge at His Caraṇa (feet), emphasizing grace and protection (paridhā) as central aims of puja.
Shiva is shown as Pati: the sustaining ordainer (Dhātā), the all-encompassing protector (Paridhā), the universally worshipped Lord (Paripūjita), and the unifying power (Saṃyogī) who connects the soul to liberation.
The verse points to Pashupata-oriented surrender and yoking (saṃyoga): devotion at Shiva’s feet, disciplined worship, and inner union where the pashu is joined to Pati through Shiva’s nurturing increase (vardhana) and ancient wisdom (vṛddha).