ध्यानयोगेन रुद्रदर्शनम् — रुद्रावतार-परिवर्तक्रमः, लकुली (कायावतार), पाशुपतयोगः, लिङ्गार्चन-निष्ठा
मम प्रसादाद्यास्यन्ति रुद्रलोकं गतज्वराः गत्वा महालयं पुण्यं दृष्ट्वा माहेश्वरं पदम्
mama prasādādyāsyanti rudralokaṃ gatajvarāḥ gatvā mahālayaṃ puṇyaṃ dṛṣṭvā māheśvaraṃ padam
Por Mi gracia irán al mundo de Rudra, libres de la fiebre de la aflicción mundana. Al llegar al santo Mahālaya, contemplarán la suprema morada de Maheśvara.
Shiva (Maheśvara), within Suta’s narration to the sages of Naimiṣāraṇya
It asserts that Shiva’s prasāda is the decisive cause: through devotion and worship aligned to Maheśvara, the pashu (soul) is relieved of saṃsāric “fever” and gains access to Rudraloka and the vision of the Māheśvara state.
Shiva is presented as Pati—the sovereign bestower of grace—whose favor dissolves pāśa (bondage) symbolized by jvara, and who grants the soul entry into His own divine realm and station (māheśvara-pada).
The verse highlights grace-born fruition of Shaiva sādhana: steady bhakti and Linga-oriented worship culminating in purification (gata-jvara) and contemplative “seeing” of Maheśvara’s supreme abode—an outcome consistent with Pāśupata-oriented liberation aims.