ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)
अपरामृष्टमद्यैव विज्ञेयं मुक्तिदं त्विदम् अज्ञानमलपूर्वत्वात् पुरुषो मलिनः स्मृतः
aparāmṛṣṭamadyaiva vijñeyaṃ muktidaṃ tvidam ajñānamalapūrvatvāt puruṣo malinaḥ smṛtaḥ
De même qu’une liqueur non sanctifiée par le contact (des rites purificateurs) doit être tenue pour impropre, de même cet enseignement doit être connu comme dispensateur de délivrance : car le puruṣa incarné, d’abord recouvert par l’impureté de l’ignorance (ajñāna-mala), est dit « souillé ».
Suta Goswami (narrating Shaiva doctrine as received in the Linga Purana tradition)
It frames Linga-worship and Shaiva practice as a sanctifying process: the pashu (soul) is naturally covered by mala (impurity), and only through Shiva-oriented purification and right knowledge does one become fit for moksha.
By implying liberation comes through the muktida (liberation-giving) Shaiva teaching, it points to Shiva as Pati—the pure Lord whose grace and knowledge remove the soul’s ajñāna-mala and end bondage.
The verse highlights the principle of sanctification (saṃskāra/śuddhi) and inner purification: in Pashupata-oriented discipline, impurity (mala) is removed through Shiva-bhakti, mantra, and right knowledge leading to liberation.