Adhyaya 89: शौचाचारलक्षणम् — सदाचार, भैक्ष्यचर्या, प्रायश्चित्त, द्रव्यशुद्धि, आशौच-निर्णय
ततः कार्यविरोधाद्धि नृपाणां नान्यथा भवेत् वैखानसानां विप्राणां पतितानामसंभवात्
tataḥ kāryavirodhāddhi nṛpāṇāṃ nānyathā bhavet vaikhānasānāṃ viprāṇāṃ patitānāmasaṃbhavāt
Kaya nga, sapagkat sasalungat ito sa wastong pagtupad ng tungkulin, para sa mga hari ay hindi maaaring maging iba. At sa hanay ng mga pantas na brahmin na Vaikhānasa, ang paglitaw ng patita—yaong nalihis mula sa dharma—ay hindi tinatanggap na maaaring mangyari.
Suta Goswami
It asserts strict ritual and ethical eligibility: kings must not act in ways that obstruct dharma, and Vaikhānasa priests are presented as inherently disciplined—supporting the principle that Linga-pūjā requires qualified conduct, not mere performance.
Indirectly, it aligns Shiva-tattva with order (dharma) rather than arbitrariness: the Pati (Lord) is approached through rightful action and purity, while pasha-like fallenness (patitatva) is treated as incompatible with true Vedic guardianship.
Ritual eligibility and discipline are emphasized—especially the Vaikhānasa model of Vedic observance—implying that Shaiva rites (including Linga installation and worship) depend on purity, restraint, and non-contradiction of prescribed duty.