देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
चन्द्रः सूर्यः शनिः केतुर् विरामो विद्रुमच्छविः भक्तिगम्यः परं ब्रह्म मृगबाणार्पणो ऽनघः
candraḥ sūryaḥ śaniḥ ketur virāmo vidrumacchaviḥ bhaktigamyaḥ paraṃ brahma mṛgabāṇārpaṇo 'naghaḥ
He is the Moon, the Sun, Saturn, and Ketu; He is Rest itself—the cessation of agitation. Coral-hued in radiance, He is attained through devotion alone. He is the Supreme Brahman, the stainless Lord, to whom even the hunter’s arrow-offering becomes an oblation.
Suta Goswami (narrating to the sages of Naimisharanya; embedded stotra-style enumeration of Shiva’s names)
It frames the Linga’s Lord (Pati) as the cosmic source behind planetary powers and as the Supreme Brahman, emphasizing that Linga-puja succeeds primarily through bhakti rather than external status or perfection of offerings.
Shiva is presented as immanent in cosmic forces (Moon, Sun, Saturn, Ketu) yet transcendent as paraṃ brahma; as virāma, He is the quiescent ground where pasha-driven agitation ceases for the pashu who turns to Him.
The key practice is bhakti as the direct means (bhaktigamyaḥ) to reach Shiva; yogically, virāma points to inner cessation—stilling the mind and karmic impulses—aligned with Pashupata-oriented discipline centered on the Lord as Pati.