वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
निवेदनः सुधाजातः स्वर्गद्वारो महाधनुः गिरावासो विसर्गश् च सर्वलक्षणलक्षवित्
nivedanaḥ sudhājātaḥ svargadvāro mahādhanuḥ girāvāso visargaś ca sarvalakṣaṇalakṣavit
তেওঁ নিবেদন—যাঁৰ চৰণত সকলো অৰ্ঘ্য সমৰ্পিত; সুধাজাত—অমৃতজন্য প্ৰভু। তেওঁয়েই স্বৰ্গদ্বাৰ, উচ্চ অৱস্থালৈ যোৱাৰ দুৱাৰ; মহাধনুঃ—মহাধনুষধাৰী। তেওঁ গিৰাবাস—পৰ্বতনিবাসী; বিসৰ্গ—পবিত্ৰ স্ৰৱণ যাৰ দ্বাৰা সৃষ্টি প্ৰবাহিত; আৰু সৰ্বলক্ষণলক্ষবিত্—প্ৰত্যেক লক্ষণৰ চিহ্ন আৰু অৰ্থজ্ঞ।
Suta Goswami (narrating the Shiva Sahasranama to the sages of Naimisharanya)
It frames Linga-puja as nivedana—true offering and surrender to Pati (Shiva), who alone becomes the “gate” (svargadvāra) to auspicious states, from svarga to liberation, by loosening pasha (bondage).
Shiva is portrayed as both transcendent recipient of surrender (nivedana) and immanent cosmic function (visarga), the Lord who knows all lakṣaṇas—every sign by which beings and realities are defined—thus remaining the supreme knower and governor of tattvas.
The key practice implied is devotional surrender through offering (nivedana) in Linga-puja, aligning the pashu (soul) to Pati; this is foundational for Pashupata-oriented discipline where surrender and right knowledge dissolve pasha.