ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)
पाशुपतव्रत अस् एस्चपे फ़्रोम् संसार तस्मात्सर्वप्रयत्नेन चरेत्पाशुपतव्रतम् भस्मशायी भवेन्नित्यं व्रते पाशुपते बुधः
pāśupatavrata as escape from saṃsāra tasmātsarvaprayatnena caretpāśupatavratam bhasmaśāyī bhavennityaṃ vrate pāśupate budhaḥ
Ang Pāśupata-vrata ay daan ng pagkaligtas mula sa saṃsāra; kaya sa lahat ng pagsisikap ay dapat isagawa ang disiplina ng Pāśupata. Sa pagtalima sa Pāśupata na panata, ang marunong na naghahangad ay dapat laging mamuhay na may banal na abo (bhasma)—gawing palagiang sandigan ang abo—upang ang pashu (kaluluwang nakagapos) ay lumapit sa biyaya ni Pati at makalaya sa pāśa (pagkagapos).
Suta Goswami (narrating the teaching of the Purana to the sages of Naimisharanya; the verse functions as a prescriptive instruction on Pāśupata-vrata).
It frames Pāśupata-vrata as a direct sādhana for transcending saṃsāra, aligning Linga worship with disciplined observance—especially the Shaiva marker of bhasma—so the devotee approaches Shiva (Pati) beyond bondage (pāśa).
By presenting Shiva as Pāśupati (Pati), the liberating Lord who grants release from saṃsāra when the pashu adopts the prescribed discipline, it implies Shiva-tattva as the sovereign, grace-bestowing reality that dissolves bondage.
The verse highlights Pāśupata-vrata—an austere Shaiva discipline—and specifically emphasizes constant bhasma-orientation (bhasma-śāyī), i.e., living with sacred ash as a continual reminder of renunciation and purification.