वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
बलवांश्चोपशान्तश् च पुराणः पुण्यकृत्तमः क्रूरकर्ता क्रूरवासी तनुरात्मा महौषधः
balavāṃścopaśāntaś ca purāṇaḥ puṇyakṛttamaḥ krūrakartā krūravāsī tanurātmā mahauṣadhaḥ
彼は力強く、しかも完全に鎮まれる。彼はプラーナ(Purāṇa)—太古の御者、功徳を最上に成就させる者。彼は厳なる定め手であり、厳なる中に住まう者。自性は微妙にして、魂を縛るパーシャ(paśa)を癒す大いなる霊薬である。
Suta Goswami (narrating Shiva Sahasranama to the sages of Naimisharanya)
It teaches the devotee to worship the Linga as both balavān (all-powerful Pati) and upaśānta (supremely serene), recognizing that Shiva’s grace is the mahauṣadha—the remedy that removes the paśu’s bondage (pāśa) through purification and right discipline.
Shiva-tattva is shown as paradoxically complete: ancient and eternal (purāṇa), the highest source of merit (puṇyakṛttama), both stern in upholding karmic order (krūrakartā) and inwardly subtle and transcendent (tanurātmā), ultimately healing and liberating.
The verse implies Pāśupata discipline: accepting Shiva’s “stern” purifying governance while cultivating inner tranquility; in practice this aligns with Linga-pūjā, japa of the Sahasranāma, and yogic attenuation of ego (tanutva) so the paśu becomes fit for Shiva’s healing grace (mahauṣadha).