वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
मनोवेगो निशाचारः सर्वलोकशुभप्रदः सर्वावासी त्रयीवासी उपदेशकरो धरः
manovego niśācāraḥ sarvalokaśubhapradaḥ sarvāvāsī trayīvāsī upadeśakaro dharaḥ
هو أسرع من الفكر؛ يسري في الليل متجاوزًا مدى البصر العادي. يمنح البِشر والبركة لجميع العوالم. ساكنٌ في كل مقام، وهو مقيم في ثلاثية الفيدا. هو مُلقّن الإرشاد، وهو الحامل الذي ينهض بكل شيء.
Suta Goswami (narrating a Shiva-stotra/Sahasranama section to the sages of Naimisharanya)
It frames Shiva as the all-pervading indweller (sarvāvāsī) and Veda-established reality (trayī-vāsī), supporting the Shaiva view that Linga-puja is worship of the omnipresent Pati who upholds all worlds (dharaḥ).
Shiva is presented as transcending ordinary cognition (manovegaḥ) and perception (niśācāraḥ), yet immanent in all places (sarvāvāsī), the source of auspiciousness for all realms (sarvalokaśubhapradaḥ), and the revealer of liberating instruction (upadeśa-karaḥ)—the Pati who guides the pashu beyond pāśa.
The verse emphasizes Shiva as the giver of upadeśa, pointing to guru-centered Shaiva discipline (Pashupata-oriented instruction) where worship and practice are grounded in Vedic authority (trayī-vāsī) and aimed at receiving Shiva’s grace for auspiciousness and liberation.