वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
तीक्ष्णोपायश् च हर्यश्वः सहायः कर्मकालवित् विष्णुः प्रसादितो यज्ञः समुद्रो वडवामुखः
tīkṣṇopāyaś ca haryaśvaḥ sahāyaḥ karmakālavit viṣṇuḥ prasādito yajñaḥ samudro vaḍavāmukhaḥ
ತೀಕ್ಷ್ಣ ಮತ್ತು ತಪ್ಪದ ಉಪಾಯಗಳಿರುವವನು; ಹರ್ಯಶ್ವ—ವೇಗದ ಅಶ್ವಗಳ ಅಧಿಪತಿ; ಸದಾ ಸಹಾಯಕ; ಕರ್ಮ-ಕ್ರಿಯೆಗಳ ಯೋಗ್ಯ ಕಾಲವನ್ನು ತಿಳಿದವನು. ಅವನು ವಿಷ್ಣು—ಸರ್ವವ್ಯಾಪಿ; ಪ್ರಸನ್ನನಾಗಿ ಆರಾಧಿತ; ಅವನೇ ಯಜ್ಞ; ಅವನೇ ಸಮುದ್ರ; ಆಳಗಳನ್ನು ದಹಿಸುವ ವಡವಾಮುಖಾಗ್ನಿಯೂ ಅವನೇ.
Suta Goswami
It frames the Linga-Pati as the very power behind worship and ritual—He is both the one propitiated (prasāditaḥ) and the sacrifice itself (yajñaḥ), teaching that Linga-puja succeeds through right means (upāya) and right timing (kāla).
Shiva-tattva is presented as all-pervading (viṣṇuḥ), supportive (sahāyaḥ), and cosmic in scale (samudraḥ), yet also as the consuming inner fire (vaḍavāmukhaḥ) that burns impurities—freeing the paśu (bound soul) from pāśa (bondage) by grace (prasāda).
The verse emphasizes karmakāla—performing japa, homa, and Linga-arcana at the proper time and with decisive upāya; inwardly, it points to Pāśupata discipline where the ‘yajña’ becomes an internal offering of ego and bondage into Shiva’s purifying fire.