वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
यज्जप्त्वा तु मुनिश्रेष्ठा गाणपत्यमवाप्तवान् ॐ स्थिरः स्थाणुः प्रभुर्भानुः प्रवरो वरदो वरः
yajjaptvā tu muniśreṣṭhā gāṇapatyamavāptavān oṃ sthiraḥ sthāṇuḥ prabhurbhānuḥ pravaro varado varaḥ
Ô le meilleur des sages, en répétant ce japa il obtint l’état de Gaṇapati (chef parmi les gaṇa de Śiva). « Oṁ—(Śiva est) le Ferme, le Sthāṇu, Pilier immobile; le Souverain; le Bhānu, Soleil rayonnant; le Suprême; le Donateur de grâces; le Meilleur. »
Suta Goswami (narrating to the sages of Naimisharanya)
It links nāma-japa to tangible spiritual attainment—entry into Śiva’s gaṇa-sphere—showing that devotion to the Pati through mantra is itself a valid mode of Linga-centered worship and proximity to Śiva.
Śiva is portrayed as Sthira and Sthāṇu—unchanging, the immovable support of all—yet also Prabhu (sovereign Pati) and Bhānu (self-luminous consciousness), who is simultaneously supreme (Pravara/Vara) and compassionate as Varada, the giver of grace and boons.
Mantra-japa (repetitive recitation) of Śiva-nāmas beginning with Oṁ is emphasized; in a Pāśupata frame, such japa purifies the paśu (soul), loosens pāśa (bondage), and draws the aspirant into the Lord’s (Pati’s) retinue and grace.