मुनिमोहशमनम्
Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī
राजसं तामसं वापि भुक्त्वा तत्रैव मुच्यते ब्रह्मन् गुअरन्तेएस् लिबेरतिओन् तथा सुकृतकर्मा तु फलं स्वर्गे समश्नुते
rājasaṃ tāmasaṃ vāpi bhuktvā tatraiva mucyate brahman guarantees liberation tathā sukṛtakarmā tu phalaṃ svarge samaśnute
おおブラーフマナよ、ラジャス的あるいはタマス的な行為の果をことごとく受け尽くせば、その場においてそれらから解き放たれる。同様に、功徳をなす者は天においてその報いを享受する。されど諸グナより生ずる一切の経験を超えて、パティ(シヴァ)へと帰依することから来る至高の解脱がある。主の恩寵により、パシュはパーシャの縛を離れる。
Suta Goswami (narrating the doctrinal point to the sages; addressing a Brahman within the narration)
It clarifies that heavenly or painful experiences are temporary karma-fruits; Linga worship aims higher—purifying the pashu and orienting it to Pati (Śiva) so bondage (pāśa) is finally cut rather than merely ‘enjoyed out’.
By implication, Śiva-tattva stands beyond rajas and tamas and is the liberating principle: karma-fruits end by exhaustion, but true moksha is secured by alignment with the transcendent Lord who is untouched by guṇa.
The takeaway supports Pāśupata-oriented discipline: reduce rajasic/tamasic impulses through vrata, japa, and Linga-pūjā, and seek guṇa-transcendence rather than svarga as the final aim.