रक्तकल्पे वामदेवदर्शनं चतुर्कुमारोत्पत्तिः
ये ऽपि चान्ये द्विजश्रेष्ठा युञ्जाना वाममीश्वरम् प्रपश्यन्ति महादेवं तद्भक्तास् तत्परायणाः
ye 'pi cānye dvijaśreṣṭhā yuñjānā vāmamīśvaram prapaśyanti mahādevaṃ tadbhaktās tatparāyaṇāḥ
Oh el mejor de los dos veces nacidos, también otros—que, mediante una aplicación yóguica disciplinada, contemplan al Señor en su aspecto Vāma (unido a la Śakti)—ven directamente a Mahādeva. Son sus devotos, entregados a Él como su refugio supremo.
Suta Goswami (narrating to the sages of Naimisharanya)
It links Linga-centered devotion with inner realization: those established in worship and yogic discipline gain direct perception (darśana) of Mahādeva, affirming that the Linga is a gateway to experiencing Pati beyond mere external ritual.
Śiva is presented as Īśvara and Mahādeva who can be directly ‘seen’ when the pashu (soul) turns fully toward Him; as Pati, He is approachable through bhakti and yoga, especially in His Śakti-united (Vāma) manifestation.
The verse emphasizes yuj- (yoga-application): sustained contemplative practice focused on Īśvara’s Vāma aspect—i.e., meditative integration of Śiva with Śakti—leading to clear darśana and unwavering devotion (tatparāyaṇatā).