ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)
वैरम्भश् च तथा मुख्यो ह्य् अन्तर्यामः प्रभञ्जनः कूर्मकश् च तथा श्येनः श्वेतः कृष्णस् तथानिलः
vairambhaś ca tathā mukhyo hy antaryāmaḥ prabhañjanaḥ kūrmakaś ca tathā śyenaḥ śvetaḥ kṛṣṇas tathānilaḥ
ସେ ବୈରମ୍ଭ ଏବଂ ମୁଖ୍ୟ; ସେ ଅନ୍ତର୍ୟାମୀ, ପ୍ରଭଞ୍ଜନ—ପ୍ରଚଣ୍ଡ ବାୟୁ। ସେ କୂର୍ମକ ଓ ଶ୍ୟେନ; ସେ ଶ୍ୱେତ ଓ କୃଷ୍ଣ, ଏବଂ ଅନିଲ—ସ୍ୱୟଂ ପ୍ରାଣବାୟୁ। ଏଭଳି ପତି ଶିବ ପ୍ରାଣ-ବାୟୁରୂପେ ଅନ୍ତରେ ବ୍ୟାପି ପଶୁ (ବଦ୍ଧ ଜୀବ)କୁ ନିୟନ୍ତ୍ରଣ କରନ୍ତି ଏବଂ ନିଜ ଐଶ୍ୱର୍ୟଶକ୍ତିରେ ପାଶକୁ ଶିଥିଳ କରନ୍ତି।
Suta Goswami (narrating Shiva’s names/attributes to the sages of Naimisharanya)
It frames Shiva as the indwelling Antaryāmin and the very prāṇa-vāyu; in Linga worship this supports meditating on the Linga not merely as an outer icon but as the Inner Lord who animates and purifies the worshipper.
Shiva-tattva is shown as all-pervading governance: He is the ‘Chief’ and ‘Inner Ruler’ who manifests as dynamic forces (wind, breath, swift movement, light/dark polarity) while remaining the sovereign Pati beyond the pashu and its bonds.
A prāṇa-centered contemplation is implied: in Pāśupata-oriented sādhanā, one aligns breath-awareness with the Antaryāmin Shiva, using japa and inner focus to weaken pāśas (bondages) and stabilize devotion to the Linga.