सप्तद्वीप-सप्तसमुद्र-वर्णनम् तथा प्रियव्रतवंश-राज्यविभागः
ये चानिरुद्धं पुरुषं ध्यायन्त्यात्मविदां वराः नारायणसमाः सर्वे सर्वसंपत्समन्विताः
ye cāniruddhaṃ puruṣaṃ dhyāyantyātmavidāṃ varāḥ nārāyaṇasamāḥ sarve sarvasaṃpatsamanvitāḥ
Les meilleurs parmi les connaisseurs du Soi, qui méditent sur Aniruddha—le Purusha suprême—deviennent tous comparables à Nārāyaṇa, dotés de toute prospérité. Du point de vue śaiva, cela signifie qu’une dhyāna ferme sur le Seigneur suprême (Pati), le souverain intérieur au-delà du pāśa (lien), accorde au paśu (l’âme individuelle) une proximité de type sāyujya et l’épanouissement complet des puissances auspiciées et du bien-être.
Suta Goswami (narrating the Linga Purana to the sages at Naimisharanya)
It teaches that inner worship (dhyāna) by the self-realized is itself a potent form of Shiva-centered sādhanā: by fixing the mind on the Supreme Lord, the devotee gains complete auspiciousness—supporting the Linga Purana theme that true Linga-upāsanā culminates in direct realization.
By praising meditation on the Supreme Person as granting Narayana-like status, the verse implies the one supreme Pati beyond obstruction—understood in Shaiva Siddhānta as Shiva-tattva, the inner ruler who liberates the pashu from pāśa and bestows fullness (aiśvarya/saṃpat).
Dhyāna (one-pointed meditation) practiced by ātmavids; in a Pāśupata-oriented reading, it is the yogic interiorization of worship where the pashu steadies awareness on the Pati, resulting in spiritual and worldly completeness.