ध्यानयोगेन रुद्रदर्शनम् — रुद्रावतार-परिवर्तक्रमः, लकुली (कायावतार), पाशुपतयोगः, लिङ्गार्चन-निष्ठा
देवदानवयक्षेन्द्रसिद्धचारणसेवितः तत्रापि मम ते पुत्रा भविष्यन्ति महौजसः
devadānavayakṣendrasiddhacāraṇasevitaḥ tatrāpi mama te putrā bhaviṣyanti mahaujasaḥ
ସେ ଲୋକ ଦେବ, ଦାନବ, ଯକ୍ଷେନ୍ଦ୍ର, ସିଦ୍ଧ ଓ ଚାରଣମାନଙ୍କ ଦ୍ୱାରା ସେବିତ ଓ ପୂଜିତ। ହେ ପ୍ରିୟେ, ସେଠାରେ ମଧ୍ୟ ମୋ ପୁତ୍ରମାନେ ମହୌଜସ୍ବୀ ହେବେ—ପତି ଶିବଙ୍କ ଆଶ୍ରୟେ ପଶୁମାନଙ୍କୁ ପାଶବନ୍ଧନରୁ ପାର କରାଇବାରେ ସମର୍ଥ।
Suta Goswami (narrating an internal divine assurance within the Purana’s creation-lineage context)
It frames the Shaiva realm as universally revered—served by Devas and perfected beings—implying that Linga-centered devotion is not sectarian but upheld across cosmic orders, and that powerful lineages arise to protect and propagate that worship.
By implying a realm honored by all classes of celestial beings and by promising “mahaujasa” offspring, it points to Shiva-tattva as Pati—the supreme source of spiritual potency—whose grace generates enlightened agencies that help paśus transcend pāśa.
Indirectly, it supports the Pāśupata orientation: the rise of spiritually powerful lineages (mahaujasaḥ) suggests transmission of Shaiva discipline—Pashupata Yoga and Linga-upāsanā—through authorized progeny/teachers rather than mere worldly power.