वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
ऋषभो वृषभो भङ्गो मणिबिम्बजटाधरः इन्दुर्विसर्गः सुमुखः शूरः सर्वायुधः सहः
ṛṣabho vṛṣabho bhaṅgo maṇibimbajaṭādharaḥ indurvisargaḥ sumukhaḥ śūraḥ sarvāyudhaḥ sahaḥ
Siya si Ṛṣabha, ang Toro; si Vṛṣabha, ang matuwid at masigla; si Bhaṅga, ang lumulusaw sa mga gapos at anyo. Tagapagdala ng mga buhol na buhok na kumikislap na tila hiyas; ang Buwan at ang Visarga, ang banal na pagbugso. Siya’y may magandang mukha, ang Bayani, may lahat ng sandata, at ang Matiisin—ang nagdadala ng lahat.
Suta Goswami (narrating the Shiva Sahasranama to the sages of Naimisharanya)
It functions as a meditative name-chain (nāma-smaraṇa) for the Liṅga, affirming Shiva as Pati—the all-supporting Lord (saha) whose power (sarvāyudha) protects the worshipper and whose grace breaks pasha (bhaṅga).
Shiva is portrayed as both auspicious presence and transformative power: dharma-strength (ṛṣabha/vṛṣabha), the dissolver of limiting bonds (bhaṅga/visarga), and the luminous transcendent marked by jata and Soma (maṇibimbajaṭādhara, indu).
Primarily nāma-japa and dhyāna on the Liṅga: contemplating Shiva as the breaker of bondage (bhaṅga) and cultivating steadfast endurance (saha), a key disposition aligned with Pāśupata discipline.