ध्यानयोगेन रुद्रदर्शनम् — रुद्रावतार-परिवर्तक्रमः, लकुली (कायावतार), पाशुपतयोगः, लिङ्गार्चन-निष्ठा
विकोशश् च विकेशश् च विपाशः शापनाशनः ते ऽपि तेनैव मार्गेण योगोक्तेन महौजसः
vikośaś ca vikeśaś ca vipāśaḥ śāpanāśanaḥ te 'pi tenaiva mārgeṇa yogoktena mahaujasaḥ
அவரே விகோசன், விகேசன்; அவரே விபாசன்—பாசப் பந்தங்களைத் தாண்டியவன்—மற்றும் சாபநாசனன்—சாபங்களை அழிப்பவன். அந்த மகாவலிமிகுோர் யோகத்தில் உபதேசிக்கப்பட்ட அதே வழியால் மகாதேஜஸ்வி இறைவனின் பாதையில் சென்றனர்.
Suta Goswami (narrating to the sages of Naimisharanya; Sahasranama-style epithets within the Linga Purana narrative)
It frames Shiva, worshipped as the Linga (Pati), as the remover of pāśa (bondage) and śāpa (curses), implying that Linga-upāsanā is not merely devotional but a liberating, yogic means aligned with Pāśupata discipline.
Shiva-tattva is shown as transcendent and liberative: Vipāśa indicates the Lord who is untouched by bonds and who frees the bound pashu; Śāpanāśana highlights His sovereign grace that neutralizes karmic and verbal afflictions like curses.
The verse points to the ‘yogokta mārga’—the path taught through Yoga—suggesting Pāśupata-style sādhanā (discipline, inner absorption, and Lord-centered practice) as the method by which even powerful beings proceed toward Shiva’s liberating realization.