अध्याय 91: अरिष्ट-लक्षण, मृत्यु-संस्कार, पाशुपत-धारणा तथा ओङ्कार-उपासना
इन्द्रियाणि मनो बुद्धिं ध्यायन्नात्मनि यः सदा अर्धं तन्मात्रम् अपि चेच् छृणु यत् फलमाप्नुयात्
indriyāṇi mano buddhiṃ dhyāyannātmani yaḥ sadā ardhaṃ tanmātram api cec chṛṇu yat phalamāpnuyāt
Sinumang laging nagmumuni, na tinipon ang mga pandama, ang isip, at ang talino sa Sarili—pakinggan ang bungang kanyang matatamo, kahit kalahating mātrā lamang ang maisakatuparan. Sa ganitong panloob na pagkalubog, ang pashu (kaluluwang indibidwal) ay lumuluwag sa pasha (pagkagapos) at humaharap kay Pati—kay Śiva, ang Panginoong nananahan sa loob.
Suta Goswami (narrating the teaching within the Linga Purana to the sages of Naimisharanya)
It shifts worship from external ritual alone to inner Linga-upasana: drawing senses, mind, and intellect into the indwelling Shiva (Pati) so the soul’s bondage (pasha) weakens and devotion becomes direct interior realization.
Shiva is implied as the Antaryamin—the inner Lord realized when the faculties dissolve into the Self; He is Pati, the supreme consciousness toward whom the pashu turns through inward absorption.
Pratyahara and dhyana leading to laya: restraining the indriyas and merging manas–buddhi into the Self, a core Pashupata-style interior discipline that yields fruit even when practiced partially.