Adhyaya 87 — Saṃsāra-viṣa-kathana: Ājñā-śakti, Māyā-bandha, and Mokṣa by Prasāda
द्विधासौ रूपमास्थाय स्थित एव न संशयः यदा विद्वानसंगः स्याद् आज्ञया परमेष्ठिनः
dvidhāsau rūpamāsthāya sthita eva na saṃśayaḥ yadā vidvānasaṃgaḥ syād ājñayā parameṣṭhinaḥ
ព្រះអង្គទ្រង់ស្ថិតនៅដោយទម្រង់ពីរយ៉ាង—មិនមានសង្ស័យឡើយ—នៅពេលដែលបណ្ឌិតក្លាយជាអសង្គៈ (មិនជាប់ពាក់ព័ន្ធ) តាមព្រះបញ្ជារបស់ព្រះបរមេស្ឋិន (ព្រះអម្ចាស់ដ៏ឧត្តម)។
Suta Goswami (narrating the Purana; teaching framed as Shaiva doctrine)
It links Linga-centered Shaiva practice to inner transformation: steadfastness in the Lord is confirmed when the practitioner (pashu) becomes asaṅga (detached) under divine injunction, making worship culminate in jñāna-vairāgya rather than mere ritual.
Shiva-tattva is implied as the supreme ordainer (Parameṣṭhin) whose ājñā governs realization; the Lord can be approached as ‘twofold’—commonly read as transcendent/manifest or Pati/power—while remaining firmly established beyond doubt.
Pāśupata-oriented yoga of asaṅga (non-attachment) is emphasized: cultivating dispassion and steadiness so the mind abides in the Lord, which is the inner discipline that completes external Linga-pūjā.