देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)
पराशर रेचितेस् वेदिच् ह्य्म्न्स् अस् अन् एम्ब्र्यो अथ नाभ्यंबुजे विष्णोर् यथा तस्याश्चतुर्मुखः आसीनो गर्भशय्यायां कुमार ऋचमाह सः
Parāśara recites Vedic hymns as an embryo atha nābhyaṃbuje viṣṇor yathā tasyāścaturmukhaḥ āsīno garbhaśayyāyāṃ kumāra ṛcamāha saḥ
まだ胎内にある時でさえ、パラーシャラはヴェーダの讃歌を唱えた。ヴィシュヌの臍より生じた蓮華に坐す四面のブラフマーが、自らの「胎座」のごとき安処から聖なるṛk偈を語ったように、その聖仙の幼子もまたマントラを宣言した。これは、マントラ智(mantra-jñāna)が神の恩寵と先行のサンスカーラにより生じ、究極には一切の啓示を力づけるパティ(シヴァ)の主宰のもとにあることを示す。
Sūta Gosvāmin (narrating to the sages of Naimiṣāraṇya)
It establishes that sacred knowledge (mantra and ṛk) can manifest by divine empowerment and prior saṃskāra; in Shaiva framing, such revelation is ultimately enabled by Pati—Śiva—whose grace makes worship, mantra, and realization effective.
Though Śiva is not directly speaking, the verse implies a Shaiva Siddhānta principle: all cognition and mantra-shakti arise through the supreme Lord’s enabling power—Pati as the inner governor of devas, sages, and the Veda itself.
Mantra-ucchāra (Vedic recitation) as a sign of advanced saṃskāra; in Pāśupata-oriented practice this points to mantra-japa and disciplined remembrance as the means by which the pashu’s awareness turns toward Pati.