मुनिमोहशमनम्
Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī
प्राणे निविष्टो वै रुद्रस् तस्मात्प्राणमयः स्वयम् प्राणाय चैव रुद्राय जुहोत्यमृतमुत्तमम्
prāṇe niviṣṭo vai rudras tasmātprāṇamayaḥ svayam prāṇāya caiva rudrāya juhotyamṛtamuttamam
Rudra weilt wahrhaft im prāṇa (Lebensatem); daher ist Er selbst von der Natur des prāṇa. Darum soll man den höchsten Nektar als āhuti dem prāṇa — und Rudra — darbringen, in der Erkenntnis, dass beides eine einzige Wirklichkeit ist.
Suta Goswami (narrating the teaching within the Linga Purana’s discourse)
It shifts worship from only outer ritual to inner realization: Rudra is present as prāṇa itself, so the devotee performs an internal offering (antaryāga) where breath becomes the locus of Linga-consciousness.
Shiva as Pati is taught as the indwelling Lord (antaryāmin) established in prāṇa; He is not merely approached externally but recognized as the very life-power sustaining the pashu (individual soul) under pasha (bondage).
An inner homa linked to prāṇāyāma and Pāśupata-oriented meditation: offering the “amṛta” (purified vital essence/inner nectar) into prāṇa while contemplating Rudra’s non-separateness from the life-breath.