वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
उन्मत्तवेषः प्रच्छन्नः सर्वलोकः प्रजापतिः महारूपो महाकायः सर्वरूपो महायशाः
unmattaveṣaḥ pracchannaḥ sarvalokaḥ prajāpatiḥ mahārūpo mahākāyaḥ sarvarūpo mahāyaśāḥ
Nagsusuot Siya ng anyo ng isang asetikong tila baliw, ngunit nananatiling nakatago lampas sa karaniwang pagkakilala. Siya ang mismong daigdig ng lahat ng nilalang, si Prajāpati, Panginoon ng paglikha at lahi. Malawak ang anyo at kosmiko ang katawan; inaangkin Niya ang lahat ng anyo, at di-masukat ang Kanyang kaluwalhatian—si Śiva, ang Pati na kapwa lumalampas at lumalaganap sa lahat.
Suta Goswami (narrating to the sages at Naimisharanya, within a Shiva-stuti/sahasranama-style passage)
It frames Shiva as both concealed and all-pervading—supporting Linga worship as devotion to the transcendent Pati who is beyond form yet present in every form.
Shiva-tattva is shown as paradoxical: veiled to ordinary perception (pracchanna) yet identical with the cosmos (sarvaloka), the sovereign source (prajāpati), and the one who manifests as all forms (sarvarūpa).
The takeaway aligns with Pashupata Yoga: cultivate inner recognition of the Pati beyond external veils (veṣa), using worship and contemplation to pierce pasha (bondage) and perceive Shiva’s all-form nature.