वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
नीलस् तथाङ्गलुप्तश् च शोभनो नरविग्रहः स्वस्ति स्वस्तिस्वभावश् च भोगी भोगकरो लघुः
nīlas tathāṅgaluptaś ca śobhano naravigrahaḥ svasti svastisvabhāvaś ca bhogī bhogakaro laghuḥ
ພຣະອົງເປັນຜູ້ສີນ້ຳເງິນເຂັ້ມ; ເປັນຜູ້ທີ່ອະວະຍະວະຖືກປິດບັງຈາກສາຍຕາທົ່ວໄປ; ເປັນຜູ້ມົງຄຸນ ແລະງາມສະຫງ່າ; ເປັນຜູ້ຮັບຮູບກາຍຄ້າຍມະນຸດ. ພຣະອົງແມ່ນຄວາມສະຫວັດດີເອງ ແລະທຳມະຊາດຂອງພຣະອົງແມ່ນພອນ. ພຣະອົງເປັນຜູ້ເສວຍສຸກ (ປະຕິ) ແລະຜູ້ປະທານສຸກ ແຕ່ກໍຍັງເບົາບາງ ບໍ່ຖືກຜູກມັດໂດຍປະສົບການໃດໆ.
Suta Goswami (narrating to the sages at Naimisharanya)
It frames the Linga’s Lord as Svasti itself—pure auspiciousness—so Linga-puja is not merely for material boons (bhoga) but for aligning the pashu (soul) with Pati who bestows fruits while remaining untouched.
Shiva is portrayed as both immanent and transcendent: manifesting in accessible forms (naravigraha) while being beyond grasp (aṅgalupta), the sovereign enjoyer and dispenser of experience (bhogī, bhogakara) yet intrinsically free and unbound (laghu).
The key yogic takeaway is Pashupata-style dispassion: receive and offer all experiences back to Pati, cultivating ‘laghutva’ (lightness/non-attachment) even while engaging in prescribed worship and life-duties.