मुनिमोहशमनम्
Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī
पश्यन्ति युक्त्या ह्यचलप्रकाशं तद्भावितास्तेजसा दीप्यमानम् /* अपाणिपादोदरपार्श्वजिह्वो ह्यतीन्द्रियो वापि सुसूक्ष्म एकः
paśyanti yuktyā hyacalaprakāśaṃ tadbhāvitāstejasā dīpyamānam /* apāṇipādodarapārśvajihvo hyatīndriyo vāpi susūkṣma ekaḥ
Con discernimiento disciplinado contemplan la Luz inmóvil—manifestada por la contemplación y fulgurante con su propio resplandor. Él es el Uno, sumamente sutil y suprasensorial: sin manos ni pies, y sin embargo presente como vientre, costados y lengua—lo penetra todo permaneciendo trascendente.
Suta Goswami (narrating Shiva-tattva to the sages of Naimisharanya)
It identifies the Linga’s inner meaning as acala-prakāśa—Shiva as the steady, self-luminous Reality perceived through contemplation, not merely as an external form.
Shiva is presented as Pati who is atīndriya (beyond the senses) and su-sūkṣma (supremely subtle): formless and partless, yet immanent in all functions and supports—transcendent while pervading everything.
Meditative assimilation (tad-bhāvanā) allied with yukti—Pashupata-oriented inner yoga where the pashu (soul) turns from sense-objects (pāśa) and realizes the self-shining Lord.