ध्यानयोगेन रुद्रदर्शनम् — रुद्रावतार-परिवर्तक्रमः, लकुली (कायावतार), पाशुपतयोगः, लिङ्गार्चन-निष्ठा
प्राप्य योगगतिं सूक्ष्मां विमला दग्धकिल्बिषाः ते ऽपि तेनैव मार्गेण योगयुक्ता महौजसः
prāpya yogagatiṃ sūkṣmāṃ vimalā dagdhakilbiṣāḥ te 'pi tenaiva mārgeṇa yogayuktā mahaujasaḥ
Setelah mencapai jalan Yoga yang halus, mereka menjadi suci—segala dosa dan cela terbakar habis. Mereka juga, dipenuhi cahaya rohani yang agung, menempuh jalan yang sama itu, teguh dalam penyatuan Yoga dengan Pati, Tuhan Śiva.
Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya)
It frames Linga-centered Shaiva practice as an inner Yoga-mārga: by devotion and yogic absorption oriented to Shiva (the Pati), the practitioner’s impurities (kilbiṣa) are ‘burned,’ making the soul fit for the subtle path toward liberation.
Shiva-tattva is implied as the purifier and liberator: union in Yoga (yoga-yukti) aligns the pashu with the supreme Pati, dissolving pasha-like impurities so the soul can move on the subtle, transcendent course.
Pāśupata-oriented yoga: sustained yogic discipline and inward absorption (sūkṣma-yoga-gati) that burns karmic demerit, leading to increased ojas/tejas and steady progress on the same liberating path.