ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)
हंसाख्यं च ततो ब्रह्म व्योम्नश्चोर्ध्वं ततः परम् व्योमाख्यो व्योममध्यस्थो ह्य् अयं प्राथमिकः स्मरेत्
haṃsākhyaṃ ca tato brahma vyomnaścordhvaṃ tataḥ param vyomākhyo vyomamadhyastho hy ayaṃ prāthamikaḥ smaret
வ்யோமத்தின் மேலே ‘ஹம்ஸ’ எனப்படும் பிரம்மம்; அதற்கும் அப்பால், ஆகாசத்தின் நடுவில் நிலையும் ‘வ்யோம’ எனப்படும் பிரம்மம் உள்ளது. இதுவே முதன்மையான நினைவு-தியானம்।
Suta Goswami (narrating Linga Purana teachings to the sages of Naimisharanya)
It frames Linga-upāsanā as inner contemplation: the devotee first stabilizes awareness in ‘Vyoma’ (vast space-like consciousness), preparing the mind to recognize the Linga as the formless Pati beyond worldly forms.
By pointing to Haṃsa and Vyoma as names of Brahman, it indicates Shiva-tattva as the all-pervading, space-like reality—immanent (in the midst of space) yet transcendent (higher than the sky), the Lord (Pati) who is not limited by pasha.
A dhyāna-krama (meditative sequence): remembering the ‘primary’ contemplation of Vyoma/Haṃsa—an inner-space visualization used to steady the pashu (individual soul) for Pashupata-style realization.