जम्बूद्वीपस्य नववर्षविभागः रुद्रस्य अष्टक्षेत्रसन्निधिः नाभि-ऋषभ-भरतकथा
सर्वात्मनात्मनि स्थाप्य परमात्मानमीश्वरम् नग्नो जटी निराहारश् चीरी ध्वान्तगतो हि सः
sarvātmanātmani sthāpya paramātmānamīśvaram nagno jaṭī nirāhāraś cīrī dhvāntagato hi saḥ
Ayant établi le Soi suprême—le Paramātman, le Seigneur (Pati)—au plus intime de son propre soi par une contemplation qui embrasse tout, il devint ascète : nu, aux cheveux en jata, jeûnant, vêtu de haillons ; et il entra dans la « nuit », c’est-à-dire dans l’immobilité intérieure au-delà des apparences.
Suta Goswami (narrating to the sages of Naimisharanya; describing the Pāśupata practitioner)
It shifts worship from external marks to inner establishment of Īśvara as the indwelling Paramātman—making the body and awareness a living shrine, which is the subtle (antar) mode of Linga-upāsanā.
Shiva is presented as Paramātman and Īśvara (Pati), realizable as the immanent Lord within the ātman; the ascetic’s transformation reflects the soul (paśu) turning from pāśa (bondage) toward Pati through inward absorption.
Pāśupata-style internal yoga: establishing the Lord in the heart through concentrated contemplation, accompanied by renunciation markers (fasting, simplicity, withdrawal), emphasizing inner discipline over mere external ritual.