वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
तारणश्चरणो धाता परिधा परिपूजितः संयोगी वर्धनो वृद्धो गणिको ऽथ गणाधिपः
tāraṇaścaraṇo dhātā paridhā paripūjitaḥ saṃyogī vardhano vṛddho gaṇiko 'tha gaṇādhipaḥ
彼はターナラ、衆生を束縛の彼岸へ渡す救済者。チャラナ、御足に帰依する避難処。ダーター、万有を支える者。パリダー、聖なる境界として周囲をめぐり護る者。遍く礼拝され、サンヨーギーとしてパシュ(魂)をパティ(主)への道に結びつける。ヴァルダナ、増長し養う者。ヴリッダ、古くして常に円熟の実在。彼はガナの中に在り、またガナーディパ—シヴァの眷属すべての主である。
Suta Goswami (reciting the Shiva Sahasranama to the sages of Naimisharanya)
It frames Linga worship as seeking Shiva the Tāraṇa—Liberator from pasha (bondage)—and as taking refuge at His Caraṇa (feet), emphasizing grace and protection (paridhā) as central aims of puja.
Shiva is shown as Pati: the sustaining ordainer (Dhātā), the all-encompassing protector (Paridhā), the universally worshipped Lord (Paripūjita), and the unifying power (Saṃyogī) who connects the soul to liberation.
The verse points to Pashupata-oriented surrender and yoking (saṃyoga): devotion at Shiva’s feet, disciplined worship, and inner union where the pashu is joined to Pati through Shiva’s nurturing increase (vardhana) and ancient wisdom (vṛddha).