वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
नित्यो ह्यनीशः शुद्धात्मा शुद्धो मानो गतिर्हविः प्रासादस्तु बलो दर्पो दर्पणो हव्य इन्द्रजित्
nityo hyanīśaḥ śuddhātmā śuddho māno gatirhaviḥ prāsādastu balo darpo darpaṇo havya indrajit
وہ ازلی، غیر مقید، پاک روح اور خود پاکیزگی ہے۔ وہی ہر شے کا پیمانہ، اعلیٰ پناہ اور مقدس ہوی (قربانی) ہے۔ وہی بلند معبد، قوت، غرور اور آئینہ ہے؛ وہی نذر کے لائق اور اندرا جیسے اقتداروں کو فتح کرنے والا شِو ہے۔
Suta Goswami (narrating Shiva Sahasranama to the sages of Naimisharanya)
It frames the Linga-Lord as both transcendence (śuddhātmā, anīśa) and immanence in worship (haviḥ, havya, prāsāda), teaching that offerings and temple-forms are valid supports for realizing the formless Pati.
Shiva is presented as nitya (eternal) and śuddha (untainted), the independent Pati who is the gati (final refuge) of the bound pashu, and the darpaṇa (inner reflector) by which all experience is known without staining Him.
Ritually, it emphasizes yajña-language (haviḥ/havya) pointing to offering the self and actions to Shiva; yogically, “darpaṇa” suggests Pashupata-style inner purification where the mind becomes a clear mirror reflecting Shiva-consciousness.