वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
यज्जप्त्वा तु मुनिश्रेष्ठा गाणपत्यमवाप्तवान् ॐ स्थिरः स्थाणुः प्रभुर्भानुः प्रवरो वरदो वरः
yajjaptvā tu muniśreṣṭhā gāṇapatyamavāptavān oṃ sthiraḥ sthāṇuḥ prabhurbhānuḥ pravaro varado varaḥ
Wahai para muni yang utama, dengan mengulang japa ini dia mencapai kedudukan sebagai Gaṇapati (pemimpin para gaṇa Śiva). “Oṁ—(Śiva ialah) Yang Teguh, Sthāṇu yang tak bergerak, Penguasa, Bhānu yang bersinar laksana matahari, Yang Paling Utama, Pemberi anugerah, Yang Terbaik.”
Suta Goswami (narrating to the sages of Naimisharanya)
It links nāma-japa to tangible spiritual attainment—entry into Śiva’s gaṇa-sphere—showing that devotion to the Pati through mantra is itself a valid mode of Linga-centered worship and proximity to Śiva.
Śiva is portrayed as Sthira and Sthāṇu—unchanging, the immovable support of all—yet also Prabhu (sovereign Pati) and Bhānu (self-luminous consciousness), who is simultaneously supreme (Pravara/Vara) and compassionate as Varada, the giver of grace and boons.
Mantra-japa (repetitive recitation) of Śiva-nāmas beginning with Oṁ is emphasized; in a Pāśupata frame, such japa purifies the paśu (soul), loosens pāśa (bondage), and draws the aspirant into the Lord’s (Pati’s) retinue and grace.