ध्यानयोगेन रुद्रदर्शनम् — रुद्रावतार-परिवर्तक्रमः, लकुली (कायावतार), पाशुपतयोगः, लिङ्गार्चन-निष्ठा
विकोशश् च विकेशश् च विपाशः शापनाशनः ते ऽपि तेनैव मार्गेण योगोक्तेन महौजसः
vikośaś ca vikeśaś ca vipāśaḥ śāpanāśanaḥ te 'pi tenaiva mārgeṇa yogoktena mahaujasaḥ
هو «فيكوشا» و«فيكيشا»؛ وهو «فيباشا» المتجاوز للقيود، وهو «شاپاناشانا» مُبيد اللعنات. وأولئك العظام الأقوياء ساروا هم أيضًا في الطريق ذاته—المُعلَّم باليوغا—طريق الرب ذي البهاء العظيم.
Suta Goswami (narrating to the sages of Naimisharanya; Sahasranama-style epithets within the Linga Purana narrative)
It frames Shiva, worshipped as the Linga (Pati), as the remover of pāśa (bondage) and śāpa (curses), implying that Linga-upāsanā is not merely devotional but a liberating, yogic means aligned with Pāśupata discipline.
Shiva-tattva is shown as transcendent and liberative: Vipāśa indicates the Lord who is untouched by bonds and who frees the bound pashu; Śāpanāśana highlights His sovereign grace that neutralizes karmic and verbal afflictions like curses.
The verse points to the ‘yogokta mārga’—the path taught through Yoga—suggesting Pāśupata-style sādhanā (discipline, inner absorption, and Lord-centered practice) as the method by which even powerful beings proceed toward Shiva’s liberating realization.