वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
प्रस्कन्दो ऽप्यविभावश् च तुल्यो यज्ञविभागवित् सर्ववासः सर्वचारी दुर्वासा वासवो मतः
praskando 'pyavibhāvaś ca tulyo yajñavibhāgavit sarvavāsaḥ sarvacārī durvāsā vāsavo mataḥ
അവൻ പ്രസ്കന്ദനും അവിഭാവനും; ‘തുല്യൻ’—സകലത്തിലും സമനായി, എല്ലാവരോടും സമഭാവമുള്ളവൻ. യജ്ഞകർമ്മങ്ങളുടെ വിഭാഗങ്ങളെ അറിയുന്നവൻ. ‘സർവവാസൻ’—എല്ലാവരിലും വസിക്കുന്നവൻ, ‘സർവചാരി’—സർവത്ര സഞ്ചരിക്കുന്നവൻ; ‘ദുർവാസാ’—കഠിനതപസ്വി, ‘വാസവ’—ഐശ്വര്യദാതാവെന്നു കരുതപ്പെടുന്നു.
Suta Goswami (narrating the Shiva Sahasranama to the sages of Naimisharanya)
It frames Shiva as the all-pervading Pati—dwelling in all and moving everywhere—so Linga worship is not limited to a place or form; it is a disciplined recognition of his immanence (sarvavāsa) and transcendence (avibhāva).
Shiva-tattva is presented as impartial and equal (tulya), unmanifest yet undiminishing (avibhāva), and as the inner governor of Vedic order who knows the true structure of yajña—indicating he is both the ground of being and the regulator of sacred action.
The verse highlights yajña-dharma through ‘yajñavibhāgavit’ (knower of sacrificial divisions), implying correct ritual discernment offered to Shiva; yogically, ‘sarvacārī’ points to contemplative practice of seeing Shiva’s presence in all movements and states.