ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)
क्षितौ शर्वः स्मृतो देवो ह्य् अपां भव इति स्मृतः रुद्र एव तथा वह्नौ उग्रो वायौ व्यवस्थितः
kṣitau śarvaḥ smṛto devo hy apāṃ bhava iti smṛtaḥ rudra eva tathā vahnau ugro vāyau vyavasthitaḥ
في الأرض يُذكَر الإله باسم «شَرْفا» (Śarva)، وفي المياه يُذكَر باسم «بهافا» (Bhava). وفي النار هو حقًّا «رودرا» (Rudra)، وفي الريح يقيم بوصفه «أُغرا» (Ugra). هكذا يقف «شيفا» (Śiva) بوصفه الـPati الواحد، حالًّا في العناصر، ومع ذلك يبقى الربّ المتعالي على جميع الـpaśu.
Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya)
It teaches that the Linga signifies Śiva as the indwelling reality of the elements—earth, water, fire, and wind—so worship is not limited to a form but recognizes the Pati pervading all.
Śiva-tattva is shown as both transcendent Lord (Pati) and immanent presence within the bhūtas, known by distinct names according to the elemental seat while remaining one undivided Rudra.
It supports bhūta-śuddhi and Pāśupata-style contemplation—purifying perception by meditating on Śiva’s presence in the elements as Śarva, Bhava, Rudra, and Ugra.