रक्तकल्पे वामदेवदर्शनं चतुर्कुमारोत्पत्तिः
ये ऽपि चान्ये द्विजश्रेष्ठा युञ्जाना वाममीश्वरम् प्रपश्यन्ति महादेवं तद्भक्तास् तत्परायणाः
ye 'pi cānye dvijaśreṣṭhā yuñjānā vāmamīśvaram prapaśyanti mahādevaṃ tadbhaktās tatparāyaṇāḥ
О лучший из дважды-рождённых, и другие также — те, кто посредством дисциплинированной йогической практики созерцают Владыку в Его аспекте Вамы (Vāma), соединённом с Шакти, — непосредственно узревают Махадеву. Они — Его бхакты, всецело преданные Ему как высшему прибежищу.
Suta Goswami (narrating to the sages of Naimisharanya)
It links Linga-centered devotion with inner realization: those established in worship and yogic discipline gain direct perception (darśana) of Mahādeva, affirming that the Linga is a gateway to experiencing Pati beyond mere external ritual.
Śiva is presented as Īśvara and Mahādeva who can be directly ‘seen’ when the pashu (soul) turns fully toward Him; as Pati, He is approachable through bhakti and yoga, especially in His Śakti-united (Vāma) manifestation.
The verse emphasizes yuj- (yoga-application): sustained contemplative practice focused on Īśvara’s Vāma aspect—i.e., meditative integration of Śiva with Śakti—leading to clear darśana and unwavering devotion (tatparāyaṇatā).