योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः
औपसर्गिकम् आ ब्रह्म भुवनेषु परित्यजेत् लोकेष्वालोक्य योगेन योगवित्परमं सुखम्
aupasargikam ā brahma bhuvaneṣu parityajet lokeṣvālokya yogena yogavitparamaṃ sukham
Matapos masdan at maunawa ang mga daigdig, ang nakaaalam ng Yoga ay dapat talikdan ang lahat ng panandaliang pagdurusa—hanggang sa antas ng daigdig ni Brahmā—at sa pamamagitan ng Yoga ay makamtan ang sukdulang ligaya. Sa Shaiva Siddhānta, ang paśu (kaluluwang nakagapos) ay lumuluwag sa pāśa (gapós) sa pamamagitan ng mapanuring yoga at humaharap kay Pati, ang Kataas-taasang Śiva, na saligan ng tunay na sukha.
Suta Goswami (narrating Linga Purana teachings to the sages, summarizing yogic instruction)
It frames true worship as inner offering: renouncing upasargas (obstructions) and cultivating yogic discernment so the Pashu turns from worldly planes to the Supreme—an inward Linga-bhāva of steady awareness.
By pointing to “supreme bliss” beyond even Brahmā’s realm, it implies a transcendental highest principle—aligned with Shiva as Pati—who is beyond mutable worlds and is realized through yogic insight rather than worldly attainment.
Vairāgya (renunciation) combined with Yoga—discernment of lokas and withdrawal from their afflictions—matching a Pāśupata-oriented trajectory of loosening bondage and stabilizing consciousness in the highest reality.