सप्तद्वीप-सप्तसमुद्र-वर्णनम् तथा प्रियव्रतवंश-राज्यविभागः
तस्माच्छान्तभयाच्चैव शिशिरस्तु सुखोदयः आनन्दश् च शिवश्चैव क्षेमकश् च ध्रुवस् तथा
tasmācchāntabhayāccaiva śiśirastu sukhodayaḥ ānandaś ca śivaścaiva kṣemakaś ca dhruvas tathā
Kaya Siya’y tinatawag na “Tagapagpayapa ng Takot,” at “Śiśira,” ang Malamig na nagdadala ng pagsilang ng ginhawa. Siya ang Ananda mismo; Siya si Śiva—ang Mapalad at Mabuti; Siya ang Tagapagkaloob ng kapakanan at pag-iingat; at Siya si Dhruva, ang Pati na matatag at di nagbabago.
Suta Goswami (narrating to the sages of Naimisharanya, within the Shiva-names hymn context)
It frames Linga-upāsanā as refuge in Pati: meditating on Śiva as fear-quelling, cooling, and welfare-giving makes the devotee (pashu) steady and protected, turning worship into a direct means toward kṣema and inner peace.
Śiva-tattva is presented as Ānanda (bliss), Śiva (auspicious beneficence), and Dhruva (unchanging reality): the stable Pati who dissolves bhaya (fear) and grants kṣema, loosening pāśa (bondage) for the pashu (soul).
Nāma-japa and dhyāna on these epithets—especially ‘Śiva’, ‘Ānanda’, ‘Kṣemaka’, and ‘Dhruva’—function as a Pāśupata-oriented inner practice: cooling the mind, pacifying fear, and stabilizing awareness in the Lord.