एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च
मम चैतानि नामानि नित्यं प्रसवधर्मिणः यः कः स इति दुःखार्तैर् दृश्यते यतिभिः शिवः
mama caitāni nāmāni nityaṃ prasavadharmiṇaḥ yaḥ kaḥ sa iti duḥkhārtair dṛśyate yatibhiḥ śivaḥ
Tels sont, en vérité, Mes noms, toujours voués à faire naître la manifestation (des mondes). Quand les êtres, accablés de peine, demandent : « Qui est-il — qu’est-il ? », ce Śiva même, le Pati (Seigneur), est vu par les yatis (ascètes voyants).
Suta Goswami (narrating the teaching on Shiva’s names within the Linga Purana discourse)
It frames Shiva’s names as living pointers to Pati—the ever-manifesting Lord—so nāma-japa and Linga-upāsanā become direct means to recognize Shiva when the pashu (bound soul) is pressed by duḥkha and seeks refuge.
Shiva is presented as prasava-dharmī—one whose power is ceaseless manifestation—yet knowable to yatis through inner vision; He is Pati who is recognized when the soul questions the source behind suffering and existence.
It implies nāma-smaraṇa/japa joined with yati-dharma (tapas, vairāgya, and inward contemplation), aligning with a Pāśupata orientation where bondage (pāśa) is loosened by turning the mind to Pati through His names.