देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)
अदृश्यन्त्युवाच मया यदि मुनिश्रेष्ठस् त्रातुं वै निश्चितं स्वकम् ममाशुभं शुभं देहं कथंचित् पालयाम्यहम्
adṛśyantyuvāca mayā yadi muniśreṣṭhas trātuṃ vai niścitaṃ svakam mamāśubhaṃ śubhaṃ dehaṃ kathaṃcit pālayāmyaham
Adṛśyantī berkata: “Wahai muni terbaik, jika engkau sungguh telah berketetapan melindungi sumpah dan tujuanmu sendiri, maka aku pun—meski tubuh ini tak suci namun dapat menjadi sarana kemuliaan—akan menjaganya bagaimanapun caranya, agar tindakan penyelamatanmu terlaksana.”
Adṛśyantī (a female speaker within the narrative frame)
It frames the body as an instrument for dharma and Shiva-oriented practice: even an “impure” body can become “auspicious” when sustained for vow, protection, and the fulfillment of a righteous Shaiva intention.
Indirectly, it reflects the Shaiva Siddhanta distinction: the pashu (individual) is bound and limited, yet can orient toward auspiciousness through resolve and right support of practice—implying Pati (Shiva) as the ultimate protector and fulfiller of dharmic intent.
Vratadhāraṇa and tapas-oriented discipline: preserving the body “somehow” to sustain a vow and continue the conditions necessary for Shaiva sādhanā (aligned with Pāśupata-style endurance and commitment).