ऋषिकृत-रुद्रस्तुतिः तथा संहाराग्नि-प्रश्नः
Kāma–Krodha–Lobha and the Fire of Dissolution
ऋषीणां च वसिष्ठस् त्वं देवानां वासवस् तथा ओङ्कारः सर्ववेदानां श्रेष्ठं साम च सामसु
ṛṣīṇāṃ ca vasiṣṭhas tvaṃ devānāṃ vāsavas tathā oṅkāraḥ sarvavedānāṃ śreṣṭhaṃ sāma ca sāmasu
Among seers you are Vasiṣṭha; among the gods you are Vāsava (Indra). You are the sacred Oṃ among all the Vedas, and among the Sāman hymns you are the supreme Sāma. Thus you stand as Pati—the unsurpassed Lord—present as the highest essence within every order and every revelation.
Suta Goswami (narrating the praise as part of the Purāṇic discourse to the sages of Naimiṣāraṇya)
It establishes Shiva as the supreme essence (Pati) present in the highest symbols of Vedic revelation—especially Oṃ—supporting Linga worship as Veda-aligned, where the Linga signifies the formless Absolute made accessible for devotion and mantra.
Shiva-tattva is shown as the superlative principle within every hierarchy—ṛṣi, deva, and śruti—indicating that all excellences are reflections of the one Lord who transcends yet pervades names and functions.
Praṇava-centered practice is implied: japa of Oṃ (and Shiva-mantras rooted in it) as a Pāśupata-oriented means to turn the pashu (bound soul) away from pāśa (bondage) toward Pati (Shiva) through concentrated remembrance.