ध्यानयोगेन रुद्रदर्शनम् — रुद्रावतार-परिवर्तक्रमः, लकुली (कायावतार), पाशुपतयोगः, लिङ्गार्चन-निष्ठा
ये चान्ये ऽपि महात्मानः कलौ तस्मिन् युगान्तिके ध्याने मनः समाधाय विमलाः शुद्धबुद्धयः
ye cānye 'pi mahātmānaḥ kalau tasmin yugāntike dhyāne manaḥ samādhāya vimalāḥ śuddhabuddhayaḥ
Y otros grandes seres también, en esa era de Kali cercana a su término, aquietan la mente en la absorción contemplativa; inmaculados y de entendimiento purificado, permanecen en dhyāna, volviéndose hacia dentro a Pati, el Señor Śiva, más allá del pāśa que ata al paśu (el alma).
Suta Goswami (narrating to the Sages of Naimisharanya)
It shifts the emphasis from outer complexity to inner steadiness: even in Kali-yuga’s decline, the purified devotee approaches Śiva (the Linga’s reality) through dhyāna and samādhi—making inner worship (mānasa-pūjā) central.
By implying Śiva as Pati—the pure, stainless refuge—this verse frames Shiva-tattva as the transcendent ground approached when the mind is collected and the intellect purified, loosening pāśa (bondage) upon the pashu (soul).
Dhyāna leading to samādhi: establishing the mind in contemplative absorption, a core Pāśupata-aligned discipline where inner purification (vimala, śuddha-buddhi) becomes the means to realize Śiva.