Adhyaya 8: Yogasthanas, Ashtanga Yoga, Pranayama-Siddhi, and Shiva-Dhyana leading to Samadhi
स्त्रियः सदा परित्याज्याः सङ्गं नैव च कारयेत् कुणपेषु यथा चित्तं तथा कुर्याद्विचक्षणः
striyaḥ sadā parityājyāḥ saṅgaṃ naiva ca kārayet kuṇapeṣu yathā cittaṃ tathā kuryādvicakṣaṇaḥ
Ang mga kababaihan (bilang mga bagay ng makamundong pagkakape) ay dapat laging talikuran; hindi dapat linangin ang pakikipag-ugnayan (na nagpapaningas ng pagnanasa). Ang matalinong naghahanap ay dapat sanayin ang isip na ituring sila tulad ng isang bangkay—sa gayon ay pinuputol ang pasha (gapos) ng pagnanasa at patungo kay Pati, Shiva.
Suta Goswami (narrating the teaching contextually to the sages of Naimisharanya)
It frames Linga-worship as inner purification: reducing saṅga (attachment) and kama so the pashu (individual soul) becomes fit for Śiva-sevā and steady dhyāna on the Liṅga as Pati.
By implication, Śiva-tattva is approached through detachment from transient bodily fascination (kuṇapa-buddhi) and withdrawal from pasha; Śiva is the pure Pati realized when the mind is freed from binding passions.
A vairāgya-based yogic discipline: restraining association that triggers desire and cultivating kuṇapa-bhāvanā (seeing the body’s impermanence) to weaken pasha and stabilize meditation for Śiva-bhakti.