Shivamurti–Pratishtha Phala: Shivalaya-Nirmana, Kshetra-Mahatmya, Tirtha-Snana, and Mandala-Vidhi
स याति शिवतां योगी मानुषे दैविके ऽपि वा आर्षे वापि मुनिश्रेष्ठास् तथा स्वायंभुवे ऽपि वा
sa yāti śivatāṃ yogī mānuṣe daivike 'pi vā ārṣe vāpi muniśreṣṭhās tathā svāyaṃbhuve 'pi vā
此瑜伽行者得证“湿婆性”(śivatā),无论处于人身,或乃至天界之身;或处于仙圣(ṛṣi)之位——噢,诸牟尼中最胜者——同样,即便在自生自显的“svāyambhuva”存在方式中,也能成就。
Suta Goswami (narrating to the sages of Naimisharanya)
It frames Linga-centered Shaiva practice as a direct means to śivatā (Shiva-nature): regardless of whether the sādhaka is situated in human, divine, or rishi-like conditions, the aim is the same—union with Pati, transcending pasha.
Shiva-tattva is presented as an attainable state for the yogin—not a change into the historical deity, but participation in Shiva’s nature (śivatā): freedom from bondage (pasha) and establishment in the Lord (Pati) as the highest reality.
The verse emphasizes yoga as the decisive discipline—aligned with Pāśupata intent—where inner realization (yoga) is primary, and outer worship (such as Linga-pūjā) functions as a support leading the pashu toward liberation from pasha.