वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
व्यालरूपी बिलावासी गुहावासी तरंगवित् वृक्षः श्रीमालकर्मा च सर्वबन्धविमोचनः
vyālarūpī bilāvāsī guhāvāsī taraṃgavit vṛkṣaḥ śrīmālakarmā ca sarvabandhavimocanaḥ
Él asume la forma de la gran serpiente; mora en cuevas y oquedades; conoce el vaivén de las olas y las corrientes. Se yergue como el Árbol cósmico; su obra sagrada es auspiciosa y radiante; y Él libera a los paśu de todo lazo (pāśa).
Suta Goswami (narrating the Shiva Sahasranama to the sages of Naimisharanya)
It frames the Linga as Pati—Shiva who pervades all abodes (caves, hollows, the inner heart-cave) and grants sarva-bandha-vimocana, liberation from pāśas; thus Linga-puja is directed toward bondage-release, not merely worldly boons.
Shiva-tattva is shown as both immanent and transcendent: He assumes fearsome forms (vyālarūpī), dwells in hidden places (guhāvāsī), knows all movements (taraṅgavit), and stands as the sustaining support of the worlds (vṛkṣaḥ), culminating in His role as the liberator from bondage.
A Pashupata-oriented takeaway is inner-cave contemplation and restraint of mental “waves” (taraṅga) through japa and Linga-dhyana, aiming at cutting pāśas and realizing Shiva as the indwelling Pati.