Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti
पृथक्पशुत्वं देवानां तथान्येषां सुरोत्तमाः कल्पयित्वैव वध्यास्ते नान्यथा नैव सत्तमाः
pṛthakpaśutvaṃ devānāṃ tathānyeṣāṃ surottamāḥ kalpayitvaiva vadhyāste nānyathā naiva sattamāḥ
يا خيرَ الآلهة! إنّ تلك الكائنات لا تُقدَّم قربانًا (بَلي bali) إلا بعد أن تُعيَّن صراحةً بوصفها «بَشو» (paśu) منفصلةً للنسك؛ ولا يكون الأمر على غير ذلك—هكذا يصرّح النبلاء. وفي الدَّرما لا يجوز إيذاء النفس المقيَّدة (بَشو) بلا ضابط؛ وإنما يُقدَّم بَلي ما أقرّه الطقسُ وحده.
Suta Goswami (narrating normative dharma within the Linga Purana’s Shaiva framework)
It frames Shiva-oriented ritual as shastra-governed: offerings (bali) are valid only when properly designated by vidhi, reinforcing that Linga worship is rooted in disciplined dharma, not arbitrary violence.
By implication, Shiva-tattva is the upholder of dharma and inner restraint: the Pati (Lord) sanctions order and purification, while the paśu (bound soul) is not to be harmed outside sacred rule—pointing to Shiva as regulator of karmic and ritual law.
Ritual practice: proper bali-vidhi—only what is formally appointed as ‘paśu’ is offerable. Yogic takeaway (Pāśupata): cultivate niyama and discrimination (viveka), acting only under right injunction, not impulse.