वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
मुनिरात्मा मुनिर् लोकः सभाग्यश् च सहस्रभुक् पक्षी च पक्षरूपश् च अतिदीप्तो निशाकरः
munirātmā munir lokaḥ sabhāgyaś ca sahasrabhuk pakṣī ca pakṣarūpaś ca atidīpto niśākaraḥ
Ele é o Muni como o próprio Si; é o Muni que permeia os mundos. É auspicioso e concede boa fortuna; é o desfrutador de mil oferendas. É a Ave e também Aquele cuja forma é alada—supremamente radiante, o Fazedor da noite: a Lua (Niśākara).
Suta Goswami (narrating Shiva’s names to the sages of Naimisharanya)
It frames the Linga-Lord as the indwelling Muni (inner witness) who accepts innumerable offerings, so Linga-puja is not merely external ritual but an offering into the all-pervading Pati who lives as the Self.
Shiva is presented as Pati—immanent as the Ātman and transcendent as the cosmic pervader—radiant consciousness that illumines even the night as Niśākara, guiding bound souls (paśu) beyond pāśa.
It supports Pashupata-style inner worship: meditate on Shiva as the muni-ātmā (seer within) while offering mantra and oblations—symbolically ‘a thousand offerings’—with awareness that all acts are received by the one luminous Lord.