ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)
वैरम्भश् च तथा मुख्यो ह्य् अन्तर्यामः प्रभञ्जनः कूर्मकश् च तथा श्येनः श्वेतः कृष्णस् तथानिलः
vairambhaś ca tathā mukhyo hy antaryāmaḥ prabhañjanaḥ kūrmakaś ca tathā śyenaḥ śvetaḥ kṛṣṇas tathānilaḥ
Él es Vairambha y también el Principal; Él es el Antaryāmin, el Regente interior, y Prabhañjana, el Viento poderoso que desgarra. Él es Kūrmaka y Śyena; Él es el Blanco y el Negro, y asimismo Anila, el aliento-viento mismo. Así, el Pati, Śiva, al penetrarlo todo como prāṇa y vāyu, gobierna desde dentro al paśu (el alma atada) y afloja los pāśas (ligaduras) por Su soberano poder.
Suta Goswami (narrating Shiva’s names/attributes to the sages of Naimisharanya)
It frames Shiva as the indwelling Antaryāmin and the very prāṇa-vāyu; in Linga worship this supports meditating on the Linga not merely as an outer icon but as the Inner Lord who animates and purifies the worshipper.
Shiva-tattva is shown as all-pervading governance: He is the ‘Chief’ and ‘Inner Ruler’ who manifests as dynamic forces (wind, breath, swift movement, light/dark polarity) while remaining the sovereign Pati beyond the pashu and its bonds.
A prāṇa-centered contemplation is implied: in Pāśupata-oriented sādhanā, one aligns breath-awareness with the Antaryāmin Shiva, using japa and inner focus to weaken pāśas (bondages) and stabilize devotion to the Linga.