वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
करस्थाली कपाली च ऊर्ध्वसंहननो युवा यन्त्रतन्त्रसुविख्यातो लोकः सर्वाश्रयो मृदुः
karasthālī kapālī ca ūrdhvasaṃhanano yuvā yantratantrasuvikhyāto lokaḥ sarvāśrayo mṛduḥ
Hawak Niya sa kamay ang mangkok na yari sa dahon ng palma at suot ang bungo bilang sagisag. Tuwid ang anyo at laging kabataan; tanyag Siya bilang panginoon ng mga yantra at tantra. Siya mismo ang daigdig, kanlungan ng lahat, at banayad sa biyaya.
Suta Goswami (narrating a Shaiva stuti/namāvali within the Linga Purana discourse to the sages of Naimisharanya)
It frames Shiva as both ascetic and cosmic: the skull and alms-bowl signify renunciation, while “refuge of all” affirms that Linga worship approaches Him as Pati—the ultimate support who grants grace to bound souls (pashus).
Shiva is portrayed as simultaneously transcendent (kapālī, the great renouncer) and immanent (“the world,” the all-support). This aligns with Shaiva Siddhanta’s vision of Pati as compassionate and accessible, yet sovereign over all.
The verse points to Shiva’s mastery of yantra-tantra—suggesting mantra-yantra based worship, disciplined sadhana, and Pashupata-aligned ritual technologies used to loosen pasha (bondage) and seek His gentle anugraha (grace).