ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)
हंसाख्यं च ततो ब्रह्म व्योम्नश्चोर्ध्वं ततः परम् व्योमाख्यो व्योममध्यस्थो ह्य् अयं प्राथमिकः स्मरेत्
haṃsākhyaṃ ca tato brahma vyomnaścordhvaṃ tataḥ param vyomākhyo vyomamadhyastho hy ayaṃ prāthamikaḥ smaret
ویوم کے اوپر ہنس نامی برہمن ہے؛ اس سے بھی پرے، آکاش کے عین وسط میں قائم ویوم نامی برہمن ہے۔ یہی ابتدائی اور بنیادی دھیان ہے جسے یاد رکھنا چاہیے۔
Suta Goswami (narrating Linga Purana teachings to the sages of Naimisharanya)
It frames Linga-upāsanā as inner contemplation: the devotee first stabilizes awareness in ‘Vyoma’ (vast space-like consciousness), preparing the mind to recognize the Linga as the formless Pati beyond worldly forms.
By pointing to Haṃsa and Vyoma as names of Brahman, it indicates Shiva-tattva as the all-pervading, space-like reality—immanent (in the midst of space) yet transcendent (higher than the sky), the Lord (Pati) who is not limited by pasha.
A dhyāna-krama (meditative sequence): remembering the ‘primary’ contemplation of Vyoma/Haṃsa—an inner-space visualization used to steady the pashu (individual soul) for Pashupata-style realization.