अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि
योगे पाशुपते सम्यक् दिनमेकं यतिर्भवेत् तस्मात्सर्वं परित्यज्य चरेत् पाशुपतं व्रतम्
yoge pāśupate samyak dinamekaṃ yatirbhavet tasmātsarvaṃ parityajya caret pāśupataṃ vratam
Sa wastong pagkakatatag sa Pāśupata-yoga, nagiging tunay na yati ang tao kahit sa loob lamang ng isang araw. Kaya, talikdan ang lahat ng pagkakapit at isagawa ang Pāśupata-vrata, iniaalay kay Paśupati—ang Panginoong nagpapalaya sa paśu (kaluluwang nakagapos) mula sa pāśa (gapós).
Suta Goswami (narrating the Pāśupata discipline within the Linga Purana discourse)
It frames Linga-centered Shaiva practice as a transformative discipline: when one is correctly established in Pāśupata-yoga, renunciation arises swiftly, making worship and observance (vrata) a direct means to loosen pāśa (bondage) and turn the paśu (soul) toward Paśupati (Shiva).
Shiva is implied as Paśupati—the sovereign Lord (Pati) who is distinct from the bound soul (paśu) and its fetters (pāśa), and who grants liberation when one aligns with His yoga and vow.
The verse highlights Pāśupata-yoga and the Pāśupata-vrata: disciplined Shaiva observance grounded in detachment (parityāga) and single-pointed commitment to Paśupati.