वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
धन्वन्तरिर्धूमकेतुः सूर्यो वैश्रवणस् तथा धाता विष्णुश् च शक्रश् च मित्रस्त्वष्टा धरो ध्रुवः
dhanvantarirdhūmaketuḥ sūryo vaiśravaṇas tathā dhātā viṣṇuś ca śakraś ca mitrastvaṣṭā dharo dhruvaḥ
Siya si Dhanvantari (banal na manggagamot), si Dhūmaketu (hudyat na gaya ng kometa), ang Araw, at si Vaiśravaṇa (Kubera). Siya si Dhātā (tagapagtaguyod ng sansinukob), si Viṣṇu (ang sumasaklaw sa lahat), at si Śakra (Indra). Siya si Mitra (panginoon ng pagkakasundo), si Tvaṣṭā (makalangit na panday), si Dhara (tagapasan ng mga daigdig), at si Dhruva (ang di-nagbabagong polo).
Suta Goswami (narrating a Shiva-namavali within the Linga Purana discourse)
It supports Linga-upasana by teaching that the one Pati (Shiva) manifests as the powers worshipped as many deities—healing, illumination, wealth, stability—so the devotee centers all reverence in the Linga as the unified source.
It presents Shiva-tattva as sarvātmakatva (all-encompassing): the same Supreme Lord appears as Dhātā (sustainer), Viṣṇu (preserver), Śakra (sovereignty), and Dhruva (unshakable steadiness), indicating Pati as the inner controller of all functions.
A namajapa-and-dhyana practice: reciting these names while contemplating Shiva as the inner Sun (illumination) and Dhruva (steadfastness) aligns the pashu (soul) toward Pati, loosening pasha (bondage) through focused devotion.