ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)
वैमानिकानामप्येवं दुःखं कल्पाधिकारिणाम् स्थानाभिमानिनां चैव मन्वादीनां च सुव्रताः
vaimānikānāmapyevaṃ duḥkhaṃ kalpādhikāriṇām sthānābhimānināṃ caiva manvādīnāṃ ca suvratāḥ
Ô vous aux vœux excellents, ainsi même les vaimānika, êtres célestes qui parcourent les airs, connaissent la souffrance; de même ceux qui détiennent l’autorité sur un kalpa, et ceux qui s’enorgueillissent de leur rang assigné—jusqu’aux Manu et aux autres. Quand le cycle cosmique se retourne, tout statut demeure lié à la peine.
Suta Goswami (narrating to the sages of Naimisharanya)
It redirects the devotee from pride in rank, merit, or heavenly attainments to refuge in Pati (Shiva) through Linga-bhakti, since all worldly and celestial stations remain within Pasha (bondage) and end in duḥkha when cycles change.
By implication, Shiva-tattva stands beyond Kalpa-bound authority and positional identity; unlike offices such as Manuhood or heavenly status, Pati is not subject to dissolution, making Shiva the only stable refuge for the Pashu seeking release from Pasha.
Vairagya (dispassion) as a core Pashupata orientation—renouncing attachment to status and fruits—supporting steady Linga-puja and inner discipline aimed at liberation rather than celestial promotion.