मुनिमोहशमनम्
Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī
योगेन पश्येन्न च चक्षुषा पुनर् निरिन्द्रियं पुरुषं रुक्मवर्णम् अलिङ्गिनं निर्गुणं चेतनं च नित्यं सदा सर्वगं सर्वसारम्
yogena paśyenna ca cakṣuṣā punar nirindriyaṃ puruṣaṃ rukmavarṇam aliṅginaṃ nirguṇaṃ cetanaṃ ca nityaṃ sadā sarvagaṃ sarvasāram
Deve-se contemplá‑Lo pelo Yoga—não mais pelo olho físico: o Puruṣa além dos sentidos, de fulgor dourado; sem marca limitadora (aliṅgin), além dos guṇa; Consciência pura—eterna, sempre presente, onipenetrante e essência de tudo.
Suta Goswami (narrating Shaiva doctrine within the Purva-Bhaga discourse)
It clarifies that the ultimate Linga points beyond external form: the true aim of worship is yogic realization of Pati (Shiva) as all-pervading Consciousness, not mere sensory seeing.
Shiva is presented as nirindriya (beyond senses), aliṅgin (without limiting attributes), nirguṇa (beyond prakṛti’s guṇas), and cetana (pure awareness)—the eternal, omnipresent essence in which pashu (the soul) finds liberation from pāśa (bondage).
Pashupata-oriented yoga: turning from outer perception to inner vision through meditation and disciplined awareness, by which the devotee realizes Shiva as the universal, attribute-transcending Reality.