एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च
ज्ञात्वा चेश्वरसद्भावं ज्ञात्वा मामंबुजेक्षणम् महादेवं महाभूतं भूतानां वरदं प्रभुम्
jñātvā ceśvarasadbhāvaṃ jñātvā māmaṃbujekṣaṇam mahādevaṃ mahābhūtaṃ bhūtānāṃ varadaṃ prabhum
Kapag nakilala ang tunay na kalagayan ng paghahari ng Panginoon, at nakilala rin Ako—ang may matang gaya ng lotus—bilang Mahādeva, ang Dakilang Pag-iral, ang Panginoong nagbibigay-biyaya sa lahat ng nilalang, nagkakamit siya ng malinaw na pagkaunawa sa kalikasan ni Pati (Śiva), lampas sa pāśa na nagbubuklod sa paśu (ang indibidwal na kaluluwa).
Suta Goswami (narrating the teaching within the Purva-Bhaga context)
It frames worship as jñāna-oriented: true Linga devotion is to recognize Mahādeva as the sovereign Pati and boon-giver to all beings, not merely to perform outer ritual.
Shiva is presented as Īśvara in his real state (īśvara-sadbhāva), Mahādeva and Prabhu—supreme, all-encompassing “Great Being” who transcends and governs the realm of beings.
The emphasis is on tattva-jñāna (contemplative knowing) central to Pāśupata orientation—realization of Pati that loosens pāśa for the paśu, supported by Linga-upāsanā and meditation on Mahādeva’s form and lordship.