सूर्यरश्मिस्वरूपकथनम्
Surya-Rashmi Svarupa Kathana
सुषुम्नो हरिकेशश् च विश्वकर्मा तथैव च विश्वव्यचाः पुनश्चाद्यः संनद्धश् च ततः परः
suṣumno harikeśaś ca viśvakarmā tathaiva ca viśvavyacāḥ punaścādyaḥ saṃnaddhaś ca tataḥ paraḥ
彼はスシュムナー(Suṣumnā)—微細なる内なる通路であり、ハリケーシャ(Hari-keśa)—神光に輝く髪をもつ者であり、ヴィシュヴァカルマン(Viśvakarmā)—宇宙の造営者であり、ヴィシュヴァヴ்யチャー(Viśvavyacā)—遍満する臨在である。さらに彼はアーディヤ(Ādya)—根源の始原者、またサンナッダ(Saṃnaddha)—完全に整え備え、宇宙の秩序を支えるため常に備わる主であり、万有を超えて立つ。
Suta Goswami (narrating Shiva-names within the Purana’s discourse to the sages of Naimisharanya)
By listing Shiva as the all-pervading (Viśvavyacāḥ) and primordial (Ādya), the verse supports Linga worship as worship of Pati—the transcendent-yet-immanent Lord present in every form, while the Linga serves as the stable symbol of that boundless Presence.
Shiva is portrayed as both the inner reality (Suṣumna—subtle spiritual axis) and the cosmic governor/creator-function (Viśvakarmā), indicating Pati as simultaneously transcendent (tataḥ paraḥ—beyond all) and immanent (pervading the universe).
The name Suṣumna points to yogic interiorization—turning awareness inward through the central channel (suṣumnā) as part of Shaiva yoga/Pāśupata discipline, aligning the pashu (soul) toward Pati by loosening pasha (bondage).