वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
निशाचरः प्रेतचारी सर्वदर्शी महेश्वरः बहुभूतो बहुधनः सर्वसारो ऽमृतेश्वरः
niśācaraḥ pretacārī sarvadarśī maheśvaraḥ bahubhūto bahudhanaḥ sarvasāro 'mṛteśvaraḥ
Siya ang Naglalakbay sa gabi at kasama ng mga hukbo ng espiritu (preta); ang Mahēśvara, ang Dakilang Panginoong nakakakita sa lahat. Siya’y nagiging sari-sari at sagana sa di-mabilang na kapangyarihan; Siya ang pinakadiwa ng lahat at ang Panginoon ng amṛta, ang walang-kamatayang nektar.
Suta Goswami (narrating a Shiva Sahasranama section to the sages, with the names functioning as litany)
As a Sahasranama-style praise, it is used as nāma-japa to invoke Shiva as Pati—the all-seeing essence within the Linga—granting protection from fear, mastery over death, and the grace that loosens pāśa (bondage) for the paśu (soul).
It presents Shiva as sarvadarśī (omniscient witness) and sarvasāra (the core reality of all tattvas), who nevertheless pervades even the liminal realms (pretas, night-wandering), showing His transcendence and immanence as the Supreme Pati.
The implied practice is Shiva-nāma-japa (Sahasranama recitation) as a Pāśupata-oriented sādhana: meditating on Shiva as the all-seeing Lord and amṛteśvara to overcome fear, death-consciousness, and bonds (pāśa).