वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
तारणश्चरणो धाता परिधा परिपूजितः संयोगी वर्धनो वृद्धो गणिको ऽथ गणाधिपः
tāraṇaścaraṇo dhātā paridhā paripūjitaḥ saṃyogī vardhano vṛddho gaṇiko 'tha gaṇādhipaḥ
Él es Tārana, el Salvador que hace cruzar a los seres más allá de la atadura; Caraṇa, el Refugio a cuyos pies se busca amparo; Dhātā, el Sustentador de todo; Paridhā, el que circunda como límite sagrado y círculo protector. Es el Universalmente adorado; Saṃyogī, el que une al paśu (alma) con el sendero de Pati (el Señor); Vardhana, el que acrecienta y nutre; Vṛddha, la Realidad antigua y siempre madura. Está entre los Gaṇas y es también Gaṇādhipa, el soberano de todas las huestes de Śiva.
Suta Goswami (reciting the Shiva Sahasranama to the sages of Naimisharanya)
It frames Linga worship as seeking Shiva the Tāraṇa—Liberator from pasha (bondage)—and as taking refuge at His Caraṇa (feet), emphasizing grace and protection (paridhā) as central aims of puja.
Shiva is shown as Pati: the sustaining ordainer (Dhātā), the all-encompassing protector (Paridhā), the universally worshipped Lord (Paripūjita), and the unifying power (Saṃyogī) who connects the soul to liberation.
The verse points to Pashupata-oriented surrender and yoking (saṃyoga): devotion at Shiva’s feet, disciplined worship, and inner union where the pashu is joined to Pati through Shiva’s nurturing increase (vardhana) and ancient wisdom (vṛddha).