वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
सिद्धियोगापहारी च सिद्धः सर्वार्थसाधकः अक्षुण्णः क्षुण्णरूपश् च वृषणो मृदुर् अव्ययः
siddhiyogāpahārī ca siddhaḥ sarvārthasādhakaḥ akṣuṇṇaḥ kṣuṇṇarūpaś ca vṛṣaṇo mṛdur avyayaḥ
Er entzieht selbst yogische Vollkommenheiten (Siddhis) den Unwürdigen; Er ist der Siddha, ewig Vollkommene, der Erfüller jedes wahren Zieles. Unversehrt und unverwelklich, und doch erscheint Er um seiner līlā willen in Gestalten, die wie zerbrochen und zermalmt wirken. Er ist der mächtige Stier, sanft in Gnade und unvergänglich — so ist Śiva, der Pati, offenbart im Liṅga Purāṇa.
Suta Goswami (narrating the Shiva Sahasranama to the sages of Naimisharanya)
It frames the Linga-Pati as the true giver of all legitimate aims while also restraining siddhis that can bind the pashu (soul) through pride—guiding worship toward moksha rather than power.
Shiva is described as akṣuṇṇa (unimpaired) and avyaya (imperishable), yet capable of manifesting kṣuṇṇa-rūpa—appearing limited or “broken” in forms through līlā—showing transcendence alongside immanence.
It highlights a Pāśupata-Yogic principle: siddhis are secondary and can become pāśa (bondage); the sādhaka should pursue devotion, discipline, and Linga-upāsanā aimed at Shiva’s grace and liberation.