मुनिमोहशमनम्
Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī
प्राणानां ग्रन्थिरस्यात्मा रुद्रो ह्यात्मा विशान्तकः रुद्रो वै ह्यात्मनः प्राण एवमाप्याययेत्स्वयम्
prāṇānāṃ granthirasyātmā rudro hyātmā viśāntakaḥ rudro vai hyātmanaḥ prāṇa evamāpyāyayetsvayam
رودرا هو حقًّا عُقدةُ الأنفاس الحيوية في الداخل (لبُّ الربط)، وهو هذه الذات بعينها، مُحقِّق السكينة التامّة. إن رودرا هو prāṇa للذات؛ فليُغذِّ المرء نفسه ويُثبِّتها بإدراكه في الباطن.
Suta Goswami (narrating the Shaiva teaching within the Purva-Bhaga discourse)
It shifts Linga worship from outer symbol alone to inner realization: Rudra, the Pati, is to be known as the very core of prāṇa and the Self—so worship culminates in inward steadiness and sanctification of life-breath.
Shiva is presented as Rudra who is both the inner Self (Ātman) and the regulating power within prāṇa—transcendent yet immanent—who pacifies disturbance and dissolves the pasha (bondage) rooted in agitation of the vital forces.
An inward Pāśupata-oriented prāṇa-sādhana is implied: stabilize and “nourish” oneself by contemplating Rudra as the indwelling prāṇa and Ātman, aligning breath, awareness, and devotion toward Pati.