वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
तारणश्चरणो धाता परिधा परिपूजितः संयोगी वर्धनो वृद्धो गणिको ऽथ गणाधिपः
tāraṇaścaraṇo dhātā paridhā paripūjitaḥ saṃyogī vardhano vṛddho gaṇiko 'tha gaṇādhipaḥ
彼为度脱者,令众生越过系缚;为归依处,众人投足其莲足;为持世者,荷载一切;为环护者,成就圣界之边际与守护之圆。彼为普受礼敬者;为合一者,使帕舒(灵魂)系于帕提(主宰)之道;为增长者,滋养万有;为古老而常圆熟之实在。彼在诸伽那众中,亦为伽那提婆——湿婆眷属军团之主。
Suta Goswami (reciting the Shiva Sahasranama to the sages of Naimisharanya)
It frames Linga worship as seeking Shiva the Tāraṇa—Liberator from pasha (bondage)—and as taking refuge at His Caraṇa (feet), emphasizing grace and protection (paridhā) as central aims of puja.
Shiva is shown as Pati: the sustaining ordainer (Dhātā), the all-encompassing protector (Paridhā), the universally worshipped Lord (Paripūjita), and the unifying power (Saṃyogī) who connects the soul to liberation.
The verse points to Pashupata-oriented surrender and yoking (saṃyoga): devotion at Shiva’s feet, disciplined worship, and inner union where the pashu is joined to Pati through Shiva’s nurturing increase (vardhana) and ancient wisdom (vṛddha).