वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
सिद्धान्तकारी सिद्धार्थश् छन्दो व्याकरणोद्भवः सिंहनादः सिंहदंष्ट्रः सिंहास्यः सिंहवाहनः
siddhāntakārī siddhārthaś chando vyākaraṇodbhavaḥ siṃhanādaḥ siṃhadaṃṣṭraḥ siṃhāsyaḥ siṃhavāhanaḥ
Siya ang nagtatatag ng Siddhānta at tumutupad ng lahat ng layon (Siddhārtha); mula sa Kanya sumisibol ang mga sukat ng Veda at ang agham ng balarila. Siya ang Siṃha-nāda, ang dagundong ng leon; Siṃha-daṃṣṭra, ang pangil ng leon; Siṃhāsya, ang mukhang leon; at Siya na ang sasakyan ay leon—nakapangingilabot sa mga pāśa na nagbubuklod sa paśu, at nagwawagi bilang kataas-taasang Pati.
Suta Goswami (narrating Shiva’s Sahasranama to the Sages of Naimisharanya)
It frames Linga-worship as worship of Pati, the Lord who establishes true Siddhānta and grants siddhi (fulfilled aims), while also being the very source of Vedic sacred speech (chandas) that empowers mantra and pūjā.
Shiva is presented as the transcendent ground of revelation and order—origin of chandas and vyākaraṇa—yet also as an awe-inspiring, protective sovereign whose “lion” attributes signify irresistible power that overcomes pāśa and safeguards the pashu.
The verse implicitly highlights mantra-based Linga-pūjā rooted in Vedic chandas, and the Pāśupata aim of cutting pāśa (bondage) so the pashu attains siddhārtha—spiritual fulfillment under the grace of Pati.