ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)
ज्ञानवैराग्ययुक्तस्य योगसिद्धिर्द्विजोत्तमाः योगसिद्ध्या विमुक्तिः स्यात् सत्त्वनिष्ठस्य नान्यथा
jñānavairāgyayuktasya yogasiddhirdvijottamāḥ yogasiddhyā vimuktiḥ syāt sattvaniṣṭhasya nānyathā
おお最勝の再生者よ、真の智慧と離欲を具えた者には、ヨーガの成就(yoga-siddhi)が生起する。その成就によって解脱(mukti)が得られる—サットヴァに堅く安住する者にのみ、他にはない。
Suta Goswami (narrating the teaching to the sages of Naimisharanya)
It frames Linga worship as incomplete without inner discipline: knowledge (jñāna), detachment (vairāgya), and sattvic steadiness that mature into yoga-siddhi, culminating in release from pāśa (bondage) under Pati (Shiva).
Shiva is implied as Pati—the liberating Lord—because liberation (vimukti) is presented as a definite fruit when the pashu (soul) becomes sattva-established and perfected in yoga, indicating grace-bearing liberation aligned with Shaiva Siddhanta.
It highlights the Pashupata-oriented synthesis of jñāna and vairāgya leading to yoga-siddhi; ritually, it implies that puja should be supported by sattvic conduct, meditation, and disciplined yogic practice rather than mere external observance.