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
Et d’autres grandes âmes encore, en cet âge de Kali proche de sa fin, fixent l’esprit dans l’absorption contemplative ; sans tache et d’intelligence purifiée, ils demeurent en dhyāna, se tournant au-dedans vers Pati, le Seigneur Śiva, au-delà du pāśa qui lie le paśu (l’âme).
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.