वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
साम्नायो ऽथ महाम्नायस् तीर्थदेवो महायशाः निर्जीवो जीवनो मन्त्रः सुभगो बहुकर्कशः
sāmnāyo 'tha mahāmnāyas tīrthadevo mahāyaśāḥ nirjīvo jīvano mantraḥ subhago bahukarkaśaḥ
ພຣະອົງແມ່ນສາມນາຍ (ປະເພນີແຫ່ງເວດ) ແລະເປັນມະຫາສາມນາຍ—ປະເພນີອັນຍິ່ງໃຫຍ່. ເປັນເທວະຜູ້ປົກຄອງແຫ່ງຕີຣຖະອັນສັກສິດ, ມີກຽດສັກສີກວ້າງໄກ. ແມ່ນຜູ້ເກີນກວ່າຄວາມເຉື່ອນໄຫວບໍ່ໄດ້, ແຕ່ເປັນຜູ້ໃຫ້ຊີວິດ; ເປັນມັນຕຣະ; ເປັນມົງຄຸນ ແລະປະທານໂຊກລາບ, ແຕ່ກໍດຸດັນຢ່າງຍິ່ງ—ຍາກຈະລ່ວງລະເມີດ.
Suta Goswami (narrating the Shiva Sahasranama to the Sages at Naimisharanya)
It identifies the Linga’s Lord (Pati) as the very Mantra and as the presiding power of tīrthas, implying that Linga-puja is not merely symbolic but a direct engagement with revealed tradition (sāmnāya) and sanctifying presence.
Shiva is shown as transcending inertness (nirjīva) while granting life (jīvana), indicating Pati as the conscious source who enlivens pashu (the soul) and the world, yet remains beyond material limitation.
Mantra-upāsanā is central: worship through mantra as Shiva’s own form, coupled with strict discipline (bahu-karkaśa) aligned with Pāśupata restraint and purity in tīrtha-oriented observances.