Shloka 64
मुनिमोहशमनम्
Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī
ते नित्यं यमविषयेषु सम्प्रवृत्ताः क्रोशन्तः सततमनिष्टसंप्रयोगैः शुष्यन्ते परिगतवेदनाः शरीरा बह्वीभिः सुभृशमनन्तयातनाभिः
te nityaṃ yamaviṣayeṣu sampravṛttāḥ krośantaḥ satatamaniṣṭasaṃprayogaiḥ śuṣyante parigatavedanāḥ śarīrā bahvībhiḥ subhṛśamanantayātanābhiḥ
常にヤマの領域へと追い立てられた束縛の魂たちは、絶えず泣き叫ぶ。憎むべきもの、逆らうものとの不断の接触により、その身はやせ衰え、痛みに満ち、数多の苛烈で尽きることなき罰に責め苛まれる。かくして、パシュ（paśu）が主宰パティ（Pati）に背を向けるとき、パーシャ（pāśa）の絆は苦として熟す。
Suta Goswami (narrating to the sages of Naimisharanya, describing Yama’s punishments as fruits of adharma)
FAQs
It frames naraka as the karmic consequence of remaining bound by pāśa; linga-worship is implied as a Shaiva remedy—turning the pashu toward Pati (Shiva) through devotion, purity, and restraint so the soul is no longer driven into Yama’s jurisdiction.
By contrast: Yama’s realm represents bondage and its fruits, while Shiva-tattva is Pati—beyond punitive cycles—whose grace and right-knowledge dissolve pāśa and free the pashu from compulsive suffering.
Not a specific rite is named, but the takeaway aligns with Pāśupata discipline: avoid aniṣṭa-saṃyoga (harmful contacts), cultivate niyama and purity, and anchor the mind in Shiva through linga-puja and mantra so karma does not ripen as torment.