देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
मुखानिलः सुनिष्पन्नः सुरभिः शिशिरात्मकः वसंतो माधवो ग्रीष्मो नभस्यो बीजवाहनः
mukhānilaḥ suniṣpannaḥ surabhiḥ śiśirātmakaḥ vasaṃto mādhavo grīṣmo nabhasyo bījavāhanaḥ
彼はムカーニラ(Mukhānila)—口より流れる生命の息。スニシュパンナ(Suniṣpanna)—完全に顕現した者。スラビー(Surabhi)—芳香なる者。シシラートマカ(Śiśirātmaka)—清涼の性をもつ者。彼は春(ヴァサンタ)でありマーダヴァ(Mādhava)であり、夏(グリーシュマ)でありナバスヤ(Nabhasya、雨季/月)である。さらに彼はビージャヴァーハナ(Bījavāhana)—種子を運ぶ者、あらゆる衆生の内に創造の力を宿す御方である。
Suta Goswami (transmitting a Shiva Sahasranama section within the Linga Purana narrative)
It teaches that the Linga signifies Pati (Shiva) as the inner regulator of prāṇa and ṛtu (seasonal cycles), so worship is not limited to a form but recognizes Him as the fragrance, coolness, heat, rains, and the very seed-power sustaining life.
Shiva-tattva is presented as immanent governance: He pervades the breath and the rhythms of time, carrying bīja-śakti (creative potency) while remaining the accomplished, fully manifest Lord who sustains pashus (souls) within the bonds (pāśa) of embodied cycles.
A practical takeaway is prāṇa-awareness as worship: in Pāśupata-aligned contemplation, one recognizes inhalation/exhalation and the seasonal changes as Shiva’s śakti, integrating daily japa/pujā with ṛtu-dharma (seasonal discipline).