मुनिमोहशमनम्
Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī
प्राणे निविष्टो वै रुद्रस् तस्मात्प्राणमयः स्वयम् प्राणाय चैव रुद्राय जुहोत्यमृतमुत्तमम्
prāṇe niviṣṭo vai rudras tasmātprāṇamayaḥ svayam prāṇāya caiva rudrāya juhotyamṛtamuttamam
Rudra sesungguhnya bersemayam dalam prāṇa (nafas hayat); maka Dia sendiri bersifat prāṇa. Oleh itu, hendaklah dipersembahkan amṛta yang tertinggi sebagai āhuti kepada prāṇa—dan kepada Rudra—dengan menyedari keduanya satu hakikat.
Suta Goswami (narrating the teaching within the Linga Purana’s discourse)
It shifts worship from only outer ritual to inner realization: Rudra is present as prāṇa itself, so the devotee performs an internal offering (antaryāga) where breath becomes the locus of Linga-consciousness.
Shiva as Pati is taught as the indwelling Lord (antaryāmin) established in prāṇa; He is not merely approached externally but recognized as the very life-power sustaining the pashu (individual soul) under pasha (bondage).
An inner homa linked to prāṇāyāma and Pāśupata-oriented meditation: offering the “amṛta” (purified vital essence/inner nectar) into prāṇa while contemplating Rudra’s non-separateness from the life-breath.