ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)
वैरम्भश् च तथा मुख्यो ह्य् अन्तर्यामः प्रभञ्जनः कूर्मकश् च तथा श्येनः श्वेतः कृष्णस् तथानिलः
vairambhaś ca tathā mukhyo hy antaryāmaḥ prabhañjanaḥ kūrmakaś ca tathā śyenaḥ śvetaḥ kṛṣṇas tathānilaḥ
তিনি বৈরম্ভ এবং প্রধানও; তিনি অন্তর্যামী, প্রভঞ্জন—প্রচণ্ড বায়ু। তিনি কূর্মক ও শ্যেন; তিনি শ্বেত ও কৃষ্ণ, এবং অনিল—স্বয়ং প্রাণবায়ু। এভাবে পতি শিব প্রাণ ও বায়ুরূপে অন্তরে ব্যাপ্ত হয়ে পশু (বদ্ধ জীব)কে নিয়ন্ত্রণ করেন এবং স্বীয় ঐশ্বর্যে পাশ শিথিল করেন।
Suta Goswami (narrating Shiva’s names/attributes to the sages of Naimisharanya)
It frames Shiva as the indwelling Antaryāmin and the very prāṇa-vāyu; in Linga worship this supports meditating on the Linga not merely as an outer icon but as the Inner Lord who animates and purifies the worshipper.
Shiva-tattva is shown as all-pervading governance: He is the ‘Chief’ and ‘Inner Ruler’ who manifests as dynamic forces (wind, breath, swift movement, light/dark polarity) while remaining the sovereign Pati beyond the pashu and its bonds.
A prāṇa-centered contemplation is implied: in Pāśupata-oriented sādhanā, one aligns breath-awareness with the Antaryāmin Shiva, using japa and inner focus to weaken pāśas (bondages) and stabilize devotion to the Linga.