ध्यानयोगेन रुद्रदर्शनम् — रुद्रावतार-परिवर्तक्रमः, लकुली (कायावतार), पाशुपतयोगः, लिङ्गार्चन-निष्ठा
चत्वारस्तु महात्मानो ब्राह्मणा वेदपारगाः ततस्ते ब्रह्मभूयिष्ठा दृष्ट्वा ब्रह्मगतिं पराम्
catvārastu mahātmāno brāhmaṇā vedapāragāḥ tataste brahmabhūyiṣṭhā dṛṣṭvā brahmagatiṃ parām
Bấy giờ có bốn vị Bà-la-môn đại tâm, tinh thông Veda. Khi đã chiêm kiến con đường tối thượng của Brahman—thực tại siêu việt—họ an lập trong Brahman, tiến gần đến cảnh giới cao nhất.
Suta Goswami (narrating to the sages of Naimisharanya)
It frames Vedic discipline and purity as a foundation that culminates in direct realization of the supreme state—an inner fruition that Linga-upasana is meant to mature into, beyond mere external rite.
By pointing to the “supreme Brahma-gati,” it aligns with the Shaiva view that the highest reality is realized as the transcendent Pati—beyond pasha (bondage)—into whom the purified pashu becomes established through grace and knowledge.
The verse highlights Veda-parayana culminating in jnana (direct seeing/realization). In Shaiva terms, this corresponds to Pashupata-oriented inner discipline where scriptural mastery ripens into liberation-oriented realization.