ध्यानयोगेन रुद्रदर्शनम् — रुद्रावतार-परिवर्तक्रमः, लकुली (कायावतार), पाशुपतयोगः, लिङ्गार्चन-निष्ठा
विकोशश् च विकेशश् च विपाशः शापनाशनः ते ऽपि तेनैव मार्गेण योगोक्तेन महौजसः
vikośaś ca vikeśaś ca vipāśaḥ śāpanāśanaḥ te 'pi tenaiva mārgeṇa yogoktena mahaujasaḥ
അവൻ വികോശനും വികേശനും; അവൻ വിപാശൻ—പാശബന്ധനാതീതൻ—മറ്റും ശാപനാശനൻ—ശാപങ്ങളെ നശിപ്പിക്കുന്നവൻ. ആ മഹാബലികളും യോഗോപദേശിതമായ അതേ മാർഗ്ഗത്തിലൂടെ മഹാതേജസ്വിയായ ഭഗവാന്റെ പഥം പിന്തുടർന്നു.
Suta Goswami (narrating to the sages of Naimisharanya; Sahasranama-style epithets within the Linga Purana narrative)
It frames Shiva, worshipped as the Linga (Pati), as the remover of pāśa (bondage) and śāpa (curses), implying that Linga-upāsanā is not merely devotional but a liberating, yogic means aligned with Pāśupata discipline.
Shiva-tattva is shown as transcendent and liberative: Vipāśa indicates the Lord who is untouched by bonds and who frees the bound pashu; Śāpanāśana highlights His sovereign grace that neutralizes karmic and verbal afflictions like curses.
The verse points to the ‘yogokta mārga’—the path taught through Yoga—suggesting Pāśupata-style sādhanā (discipline, inner absorption, and Lord-centered practice) as the method by which even powerful beings proceed toward Shiva’s liberating realization.