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
ເຫມືອນເຫຼົ້າທີ່ບໍ່ໄດ້ຮັບການຊໍາລະໃຫ້ບໍລິສຸດດ້ວຍການສຳພັນ (ພິທີຊໍາລະ) ຄວນເຂົ້າໃຈວ່າບໍ່ເໝາະ, ດັ່ງນັ້ນຄໍາສອນນີ້ຄວນຮູ້ວ່າເປັນຜູ້ໃຫ້ມຸກຕິ. ເພາະປຸຣຸສະ (puruṣa) ຜູ້ມີກາຍ ຖືກປົກຄຸມກ່ອນດ້ວຍມະລະແຫ່ງອະຍານ (ajñāna-mala) ຈຶ່ງຖືກຈື່ຈໍາວ່າ «ເປື້ອນມົນ».
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.