सोमवर्णनम्
Graha–Ratha–Aśva Varṇana, Dhruva-Nibaddha Gati, Maṇḍala-Pramāṇa, Graha-Arcana
तं विष्णुलोकं परमं ज्ञात्वा मुच्येत किल्बिषात् द्विगुणेषु सहस्रेषु योजनानां शतेषु च
taṃ viṣṇulokaṃ paramaṃ jñātvā mucyeta kilbiṣāt dviguṇeṣu sahasreṣu yojanānāṃ śateṣu ca
Al conocer el supremo reino llamado “el mundo de Viṣṇu”, el paśu (alma atada) queda liberado del pecado y del demérito. Se dice que ese reino se halla a una distancia de dos mil doscientas yojanas.
Suta Goswami (narrating to the sages of Naimisharanya)
It frames liberation as purification from kilbiṣa through right knowing (jñāna). In the Linga Purana’s Shaiva lens, such “knowing” ripens through Shiva-oriented dharma—tirtha, puja, and inner realization—by which the paśu becomes fit for release from pasha.
Though it names Viṣṇuloka, the Purana commonly teaches Shiva–Viṣṇu non-duality at the level of the supreme. Thus the ‘highest realm’ is read as the Pati’s transcendence—where bondage (pāśa) and impurity (kilbiṣa) are dissolved by true realization.
The verse directly highlights jñāna (saving knowledge/realization) as the liberating factor; in the broader Shaiva-Pashupata trajectory this corresponds to purification leading to steady contemplation of the Supreme, often supported by tirtha observance and Shiva-puja.