नैमिषारण्ये सूतागमनम् — लिङ्गमाहात्म्यभूमिका तथा शब्दब्रह्म-ओङ्कार-लिङ्गतत्त्वम्
रौद्रे गोप्रेक्षके चैव श्रेष्ठे पाशुपते तथा विघ्नेश्वरे च केदारे तथा गोमायुकेश्वरे
raudre goprekṣake caiva śreṣṭhe pāśupate tathā vighneśvare ca kedāre tathā gomāyukeśvare
En Raudra, en Goprekṣaka, en el excelso (Śreṣṭha), en Pāśupata, y asimismo en Vighneśvara; en Kedāra también, y en Gomāyukeśvara—en estos asientos sagrados el Señor es venerado, manifestado como el Liṅga.
Suta Goswami (narrating to the sages of Naimisharanya)
It functions as a kshetra-enumeration: the Linga is affirmed as present and worship-worthy in multiple named Shiva-abodes, guiding devotees toward pilgrimage, installation, and localized Linga-puja.
By naming forms like Raudra and Pāśupata, it indicates Shiva as Pati—the sovereign Lord who manifests in diverse modes: fierce (Raudra) and liberating (Pāśupati) for the uplift of the pashu (bound soul) from pasha (bondage).
Pilgrimage-centered Linga-puja is implied, with a Pāśupata orientation: approaching Shiva as Pāśupati through devotion, mantra, and disciplined conduct aimed at loosening pasha and realizing the Lord as Pati.