Adhyaya 89: शौचाचारलक्षणम् — सदाचार, भैक्ष्यचर्या, प्रायश्चित्त, द्रव्यशुद्धि, आशौच-निर्णय
लङ्घने समयानां तु अभक्ष्यस्य च भक्षणे अवाच्यवाचने चैव सहस्राच्छुद्धिरुच्यते
laṅghane samayānāṃ tu abhakṣyasya ca bhakṣaṇe avācyavācane caiva sahasrācchuddhirucyate
Ngunit kapag nilabag ang mga itinakdang pagtalima, kumain ng ipinagbabawal, o bumigkas ng salitang di dapat bigkasin, sinasabi na ang paglilinis ay nakakamit sa pamamagitan ng isang libong ulit na pagtubos—upang ang paśu (kaluluwang nakagapos) ay maibalik sa pagiging karapat-dapat sa pagsamba kay Śiva at sa landas ng paglaya sa ilalim ng Pati (Panginoon).
Suta Goswami
It states that violations of vows, forbidden diet, and improper speech require strong expiation to regain śuddhi (ritual-spiritual purity), which is essential to approach the Liṅga with adhikāra (eligibility) for effective Śiva-pūjā.
By implication, Śiva as Pati is the pure Lord who is approached through śuddhi; the paśu bound by pasha (faults created by conduct, food, and speech) must be cleansed to align with Śiva-tattva’s purity and liberating grace.
Prāyaścitta (expiatory discipline)—described as a “thousandfold” purification—highlighting the Pāśupata emphasis on restraint of conduct, diet, and speech as practical means to weaken bondage (pāśa) and restore worship-eligibility.