अन्धकानुग्रहः—शूलारोपणं, रुद्रस्मरण-फलम्, तथा गाणपत्य-प्रदानम् (अध्याय 93)
ततस्ते समस्ताः सुरेन्द्राः ससाध्याः सुरेशं महेशं पुरेत्याहुरेवम् द्रुतं चाल्पवीर्यप्रभिन्नाङ्गभिन्ना वयं दैत्यराजस्य शस्त्रैर्निकृत्ताः
tataste samastāḥ surendrāḥ sasādhyāḥ sureśaṃ maheśaṃ puretyāhurevam drutaṃ cālpavīryaprabhinnāṅgabhinnā vayaṃ daityarājasya śastrairnikṛttāḥ
Entonces todos aquellos señores de los Devas, junto con los Sādhyas, se apresuraron a la ciudad de Sureśa—Mahēśa—y dijeron: “Hemos venido con presteza; nuestra fuerza se ha menguado, nuestros miembros están quebrados y desgarrados. Por las armas del rey de los Daityas hemos sido abatidos.”
The Devas (with the Sādhyas), reporting to Mahesha (Shiva)
It frames Shiva (Pati) as the ultimate refuge when worldly powers fail—an attitude central to Linga worship, where the devotee approaches Mahesha for protection, purification, and restoration of dharma.
Shiva-tattva is implied as supreme lordship beyond the Devas: even the surendras seek Mahesha’s abode, showing that all limited authorities turn to the transcendent Pati when confronted by overpowering pasha (forces of bondage and suffering).
The key practice is śaraṇāgati (taking refuge) in Pati—an inner movement aligned with Pāśupata discipline, where the pashu, afflicted by pasha, turns to Shiva for grace (anugraha) and deliverance.