वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
आषाढश् च सुषाढश् च स्कन्धदो हरितो हरः वपुरावर्तमानो ऽन्यो वपुःश्रेष्ठो महावपुः
āṣāḍhaś ca suṣāḍhaś ca skandhado harito haraḥ vapurāvartamāno 'nyo vapuḥśreṣṭho mahāvapuḥ
وہ آषاڑھ اور سُषاڑھ ہے—ثابت قدم اور نہایت ثابت قدم؛ اسکندھد، قوت و سہارا دینے والا؛ سبز فام اور ہر—بندھن ہار۔ وہ جسموں کو بدلنے والا، گوناگوں روپ دھار کر ‘دوسرا’ سا دکھائی دینے والا؛ مگر وہی افضل صورت، مہا وپو پرمیشور ہے۔
Suta Goswami (narrating the Shiva Sahasranama to the sages at Naimisharanya)
By naming Shiva as vapuḥśreṣṭha and mahāvapuḥ, the verse frames the Linga as the supreme, formless-yet-all-form Reality (Pati) that supports and pervades every embodiment, making Linga-puja a direct approach to the highest Shiva-tattva.
Shiva is both the transcendent supreme form (vapuḥśreṣṭha) and the immanent power that assumes many forms (anyo) and governs embodiment and transformation (vapurāvartamāna), while also being Hara—the remover of pāśa that binds the pashu (soul).
The verse supports Pashupata-oriented contemplation: meditate on Shiva as the inner governor of bodily change and the remover (Hara) of bondage, aligning worship and yoga toward liberation of the pashu through surrender to Pati.