योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः
अनात्मन्यात्मविज्ञानम् अज्ञानात्तस्य संनिधौ दुःखमाध्यात्मिकं प्रोक्तं तथा चैवाधिभौतिकम्
anātmanyātmavijñānam ajñānāttasya saṃnidhau duḥkhamādhyātmikaṃ proktaṃ tathā caivādhibhautikam
Dahil sa kamangmangan, ipinapatong ng tao ang kaalaman sa Sarili sa hindi-Sarili; sa mismong pag-iral ng gayong pagkalito, sinasabing sumisibol ang pagdurusa—kapwa ang panloob (ādhyātmika) at ang panlabas na mula sa mga nilalang (ādhibhautika).
Suta Goswami (narrating the teaching tradition of the Linga Purana to the sages at Naimisharanya)
It identifies ignorance (ajñāna)—mistaking the non-Self for the Self—as the root of suffering; Linga-worship, as devotion to Pati (Shiva), is framed as a discipline that purifies this misidentification and loosens pāśa (bondage) on the paśu (soul).
By implication, Shiva-tattva is the true Pati distinct from anatman; suffering persists as long as the paśu clings to false selfhood. Turning toward Shiva as the real Self-principle and Lord counters the delusion that generates duḥkha.
The verse points to the yogic task central to Pāśupata discipline: viveka (discrimination) between ātman and anātman, supported by Shiva-upāsanā (Linga-pūjā), mantra, and inner purification to end adhyātmika and adhibhautika afflictions.