ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)
परिग्रहविनिर्मुक्तो ब्रह्मचारी दृढव्रतः संतुष्टः शौचसम्पन्नः स्वाध्यायनिरतः सदा
parigrahavinirmukto brahmacārī dṛḍhavrataḥ saṃtuṣṭaḥ śaucasampannaḥ svādhyāyanirataḥ sadā
Malaya sa pagkamakamkam at pag-iimpok, matatag sa brahmacarya at matibay sa panata, kontento at puspos ng kalinisan, laging nakatuon sa svādhyāya—ang disiplinadong naghahanap ay karapat-dapat sa landas ni Śiva, niluluwagan ang tali ng pāśa na gumagapos sa pashu (kaluluwa) at humaharap sa Pati (Panginoon).
Suta Goswami (narrating Śaiva discipline within the Linga Purana’s teaching stream)
It defines the inner qualifications—non-possessiveness, purity, contentment, vows, and svādhyāya—that make Linga-pūjā transformative rather than merely external, helping the devotee weaken pāśa and approach Pati, Śiva.
By implying Śiva as Pati—the liberating Lord—who is approached through disciplined purification of the pashu; the verse frames Śiva-tattva as the goal of a sādhanā that dissolves bondage rather than a deity reached only by ritual formality.
Aparigraha (non-possessiveness), brahmacarya, śauca, and svādhyāya—core restraints and observances aligned with Śaiva/Pāśupata sādhanā—are highlighted as the practitioner’s daily discipline supporting worship and liberation.