वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
निमित्तस्थो निमित्तं च नन्दिर् नन्दिकरो हरः नन्दीश्वरः सुनन्दी च नन्दनो विषमर्दनः
nimittastho nimittaṃ ca nandir nandikaro haraḥ nandīśvaraḥ sunandī ca nandano viṣamardanaḥ
ព្រះហរៈស្ថិតនៅក្នុងហេតុជាឧបករណ៍ ហើយទ្រង់ផ្ទាល់ជាហេតុ; ទ្រង់ជានន្ទី និងជាអ្នកប្រទានអានន្ទៈ; ទ្រង់ជាព្រះហរៈ ជាព្រះអម្ចាស់នន្ទី, ជាព្រះសុអានន្ទី, ជាអ្នកប្រទានសេចក្តីរីករាយ, និងជាអ្នកបំផ្លាញពិស/ពុល។
Suta Goswami (narrating Shiva’s names to the sages of Naimisharanya)
It presents Shiva as both the inner governor of all ritual instruments (nimitta-stha) and the very efficient cause (nimitta) of grace; in Linga-puja this supports the view that the Linga is not merely a symbol but the presence of Pati who empowers worship and grants ānanda.
Shiva is affirmed as Pati: the efficient cause behind cosmic functions and the remover (Hara) of pasha; He is also the source of auspicious bliss (Nandi, Sunandi) and the one who neutralizes the ‘poison’—both literal and the inner विष of ignorance and karmic affliction.
Nama-japa and stotra-recitation (Sahasranama) are implied as a Pashupata-aligned sadhana: remembering Shiva as Hara and Vishamardana is a contemplative practice to burn impurities and loosen bondage while performing Linga-puja with Nandi-bhakti (devotion through the Shiva-ganas).