उमास्वयंवरः / भवोद्वाहः, गणसमागमः, अविमुक्तक्षेत्रमाहात्म्यम्, तथा विनायक-उत्पत्तिसूचना
चतुःषष्ट्या विशाखाश् च नवभिः पारयात्रिकः षड्भिः सर्वान्तकः श्रीमान् तथैव विकृताननः
catuḥṣaṣṭyā viśākhāś ca navabhiḥ pārayātrikaḥ ṣaḍbhiḥ sarvāntakaḥ śrīmān tathaiva vikṛtānanaḥ
六十四の名によってはヴィシャーカー(Viśākhā)と讃えられ、九つの名によってはパーラヤートリカ(Pārayātrika)—衆生を彼岸へ渡す者—と称される。六つの名によってはサルヴァーンタカ(Sarvāntaka)—一切を定められた終極へ導く主—と呼ばれ、またシュリーマン(Śrīmān)—吉祥具足の者—、さらにヴィクリターナナ(Vikṛtānana)—その姿と御顔が凡なる尺度を超える者—とも称えられる。
Suta Goswami (narrating a Shiva-nama enumeration to the sages of Naimisharanya)
It frames Linga-worship as nama-upāsanā: by structured recitation of Shiva’s epithets, the devotee (pashu) turns toward Pati, and the Linga becomes the focal support (ālambana) for remembrance, purification, and grace.
Shiva is shown as both transcendent and operative: Pārayātrika reveals His saving function (anugraha) of carrying beings beyond bondage, while Sarvāntaka reveals His sovereign power over dissolution—ending not only bodies but also pasha (bondage) through liberating knowledge and grace.
Nāma-japa and nāma-saṅkīrtana (disciplined repetition of Shiva’s names), used as a Shaiva sādhanā aligned with Pāśupata orientation—purifying the mind, loosening pasha, and stabilizing devotion to Pati.