वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
व्यालरूपी बिलावासी गुहावासी तरंगवित् वृक्षः श्रीमालकर्मा च सर्वबन्धविमोचनः
vyālarūpī bilāvāsī guhāvāsī taraṃgavit vṛkṣaḥ śrīmālakarmā ca sarvabandhavimocanaḥ
وہ وِیالَروپی—عظیم سانپ کی صورت اختیار کرنے والا؛ بِلّاواسی اور گُہاواسی—غاروں اور شگافوں میں بسنے والا۔ وہ ترنگوِت—لہروں کی چال جاننے والا؛ وہ کائناتی درخت کی طرح قائم ہے۔ اس کا عمل شری مَی اور منگل مَی ہے؛ اور وہ ہر بندھن سے رہائی دینے والا ہے۔
Suta Goswami (narrating the Shiva Sahasranama to the sages of Naimisharanya)
It frames the Linga as Pati—Shiva who pervades all abodes (caves, hollows, the inner heart-cave) and grants sarva-bandha-vimocana, liberation from pāśas; thus Linga-puja is directed toward bondage-release, not merely worldly boons.
Shiva-tattva is shown as both immanent and transcendent: He assumes fearsome forms (vyālarūpī), dwells in hidden places (guhāvāsī), knows all movements (taraṅgavit), and stands as the sustaining support of the worlds (vṛkṣaḥ), culminating in His role as the liberator from bondage.
A Pashupata-oriented takeaway is inner-cave contemplation and restraint of mental “waves” (taraṅga) through japa and Linga-dhyana, aiming at cutting pāśas and realizing Shiva as the indwelling Pati.