देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
आशुशब्दपतिर्वेगी प्लवनः शिखिसारथिः असंसृष्टो ऽतिथिः शक्रः प्रमाथी पापनाशनः
āśuśabdapatirvegī plavanaḥ śikhisārathiḥ asaṃsṛṣṭo 'tithiḥ śakraḥ pramāthī pāpanāśanaḥ
Dia ialah Pati bagi mantra yang bersuara pantas, Yang tangkas dan laju; Dialah yang menyeberangkan makhluk melintasi saṃsāra, dan kusir bagi Yang lahir dari api—Skanda. Dia tidak tercemar oleh sentuhan, ialah Atithi—tetamu yang sentiasa hadir dalam setiap hati; Penguasa yang perkasa, penunduk bala yang memusuhi, dan pemusnah dosa—Śiva, Pati yang meleraikan pāśa yang mengikat paśu.
Suta Goswami (narrating the Shiva Sahasranama to the sages of Naimisharanya)
These names praise Shiva as pāpanāśana (destroyer of sin) and plavana (the one who carries devotees across saṃsāra), reinforcing Linga-pūjā as a means to purify pāśas (bondages) and approach Pati (the Lord) through mantra and devotion.
Shiva is portrayed as asaṃsṛṣṭa—untainted and transcendent—yet also atithi, the indwelling presence who ‘arrives’ in every being; thus He is both beyond prakṛti and intimately present as the liberating Pati of the paśu.
The emphasis on śabda-pati (lord of mantra) points to mantra-japa and Linga-arcana supported by Pāśupata discipline—using sacred sound and worship to dissolve pāpa and loosen the bonds of the soul.