ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)
तस्माद्दृष्टानुश्रविकं दुष्टमित्युभयात्मकम् संत्यजेत्सर्वयत्नेन विरक्तः सो ऽभिधीयते
tasmāddṛṣṭānuśravikaṃ duṣṭamityubhayātmakam saṃtyajetsarvayatnena viraktaḥ so 'bhidhīyate
Kaya, yamang nalalaman na kapwa ang nakikita (mga ligayang makamundo) at ang naririnig lamang (mga gantimpalang pangkabilang-buhay na nangakong langit) ay may kapintasan—may dalawang mukha—dapat itong talikdan sa buong pagsisikap. Ang gayong tao ay tinatawag na virakta, tunay na walang pagkapit, karapat-dapat na tumalikod sa paśa (pagkakagapos) at humarap kay Pati—Panginoong Śiva.
Suta Goswami (narrating Shaiva doctrine to the sages at Naimisharanya)
It frames Linga worship as inward purification: the devotee must renounce both worldly gains and heaven-seeking motives, approaching Śiva (Pati) with dispassion rather than transactional desire.
By implication, Śiva-tattva is beyond the duality of ‘seen’ and ‘heard-of’ rewards; turning toward Śiva means moving beyond paśa (bondage) created by craving for either earthly or celestial fruits.
Pāśupata-oriented vairāgya: disciplined abandonment of fruit-motivation (bhoga and svarga-kāmanā), which supports steadiness in japa, dhyāna, and Linga-pūjā aimed at moksha rather than reward.