ब्रह्मकृत-ईशानस्तवः तथा विश्वरूपदेवी-प्रकृतिरहस्योपदेशः
जटी मुण्डी शिखण्डी च अर्धमुण्डश् च जज्ञिरे ततस्तेन यथोक्तेन योगेन सुमहौजसः
jaṭī muṇḍī śikhaṇḍī ca ardhamuṇḍaś ca jajñire tatastena yathoktena yogena sumahaujasaḥ
Среди них родились: джати (jaṭī) — с спутанными космами, мунди (muṇḍī) — с выбритой головой, шикханди (śikhaṇḍī) — с верхним пучком, и ардха‑мундха (ardha-muṇḍa) — наполовину выбритые. Затем, тем самым йогическим методом, как было предписано, возникли могучие и сияющие — аскетические облики шиваитов, рождённые силой дисциплинированной практики Пашупата (Pāśupata).
Suta Goswami (narrating to the sages of Naimisharanya)
It links Linga-centered Shaiva discipline with lived transformation: the prescribed Yoga produces powerful devotees whose outer ascetic forms (jaṭā, muṇḍa, śikhā) signify inner dedication to Pati (Shiva) and detachment from pāśa (bondage).
Shiva-tattva is implied as the source of tejas and siddhi: by aligning with Shiva’s taught method (yathokta-yoga), beings manifest heightened ojas—showing Pati as the empowering Lord who elevates the paśu through right practice.
Pāśupata Yoga as an instructed, rule-governed sādhanā (yathokta): it yields tapas-born potency and recognizable Shaiva observances, reflected in ascetic head/hair disciplines associated with vrata and renunciation.