मुनिमोहशमनम्
Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī
न तु च्यावयितुं शक्यो मन्वन्तरशतैरपि दृष्ट्वा तु पुरुषं दिव्यं विश्वाख्यं विश्वतोमुखम्
na tu cyāvayituṃ śakyo manvantaraśatairapi dṛṣṭvā tu puruṣaṃ divyaṃ viśvākhyaṃ viśvatomukham
Nicht einmal durch Hunderte von Manvantaras kann Er ins Wanken gebracht werden. Doch als sie den göttlichen Puruṣa schauten, der „Viśva“, das All, genannt wird und in alle Richtungen blickt, erkannten sie Pati jenseits allen Wandels; vor Ihm verliert die Fessel (pāśa) über das paśu ihre Macht.
Suta Goswami (narrating to the Sages of Naimisharanya; describing an internal vision of the divine Puruṣa identified with Shiva as Pati)
It establishes the Lord as immovable across cosmic cycles and reveals Him as the all-pervading Puruṣa—supporting Linga worship as contemplation of the changeless Pati present in all directions and forms.
Shiva-tattva is portrayed as divya (transcendent), viśvākhya (the All), and viśvatomukha (omni-faced), indicating the Lord’s immanence in the cosmos and transcendence beyond time (manvantara), the unshakable Pati.
Darśana-based upāsanā: meditative vision of the all-pervading Lord (Puruṣa) aligns with Pāśupata Yoga’s aim—turning the pashu toward Pati so that pāśa (bondage) weakens through steady contemplation.