ह्रस्वदीर्घप्लुतादीनां गुह्यानां श्रवणादपि स्पर्शस्याधिगमो यस् तु वेदना तूपपादिता
hrasvadīrghaplutādīnāṃ guhyānāṃ śravaṇādapi sparśasyādhigamo yas tu vedanā tūpapāditā
Sa pagdinig lamang sa lihim na pagkakaiba ng tunog—maikli, mahaba, at pinahahaba (pluta)—sumisilang maging ang pagkilala sa haplos; kaya naitatatag ang proseso ng pagdama (vedanā). Dito, ipinakikitang ang paśu na nakagapos ay kumikilos sa ilalim ng mga tali ng pāśa ng mga tanmātra, hanggang sa bumaling ito sa Panginoon (Pati), si Śiva, na lampas sa mga iyon.
Suta Goswami (narrating to the sages at Naimisharanya)
It frames sense-experience as subtle, conditioned cognition—supporting Linga worship as a discipline that turns the paśu away from tanmātric bondage (pāśa) toward Śiva (pati), the transcendent ground beyond the senses.
By showing that sensory knowledge arises through subtle differentiations, it implies Śiva-tattva as that which is not produced by such differentiations—Śiva is the independent Pati, while the paśu’s knowing is mediated and bound.
A yogic insight central to Pāśupata practice: observe the arising of sensation from subtle causes (sound leading to touch-cognition) to cultivate dispassion (vairāgya) and redirect awareness to the Linga as the sign of the beyond-sense Reality.