वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
गन्धर्वो ह्यदितिस्तार्क्ष्यो ह्य् अविज्ञेयः सुशारदः परश्वधायुधो देवो ह्य् अर्थकारी सुबान्धवः
gandharvo hyaditistārkṣyo hy avijñeyaḥ suśāradaḥ paraśvadhāyudho devo hy arthakārī subāndhavaḥ
Он — небесный Гандхарва; Он — Адити, беспредельное и всепроникающее основание; Он — Таркшья, подобный Гаруде, стремительный и победоносный. Он — Непостижимый, но совершенно мудрый и прозорливый. С секирой как оружием Он — сияющий Дэва, совершающий истинную цель и являющийся благородным сродником всех существ.
Suta Goswami
As a Sahasranama-style praise, it supports Linga-puja by fixing the devotee’s mind on Shiva as Pati—both immanent (Aditi, Deva) and transcendent (Avijneya)—so the pashu (soul) loosens pasha (bondage) through mantra and bhakti.
Shiva-tattva is shown as simultaneously knowable through His functions (arthakari, benevolent protector) and ultimately beyond grasp (avijneya), indicating the Lord surpasses intellect while still guiding beings toward right artha and liberation.
Recitation of Shiva’s names (nama-japa) as an upaya: in Pashupata-oriented devotion, repeated contemplation of these epithets purifies cognition and turns the pashu toward direct dependence on Pati.