Shloka 70
मुनिमोहशमनम्
Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī
विज्ञेयस्तामसो नाम तत्रैव परिवर्तते सात्त्विकश्चापि संसारो ब्रह्मादिः परिकीर्तितः
vijñeyastāmaso nāma tatraiva parivartate sāttvikaścāpi saṃsāro brahmādiḥ parikīrtitaḥ
Ketahuilah bahawa ada satu kitaran bernama “tāmasa”; ia berputar berulang-ulang dalam lingkungan itu juga. Demikian pula, kitaran “sāttvika” bagi kewujudan berkelahiran semula—bermula dengan Brahmā—turut dinyatakan. (Maka paśu, terikat oleh pāśa dalam bentuk guṇa, beredar dalam saṃsāra hingga berpaling kepada Pati, Śiva.)
Suta Goswami (narrating the doctrinal teaching within the Linga Purana discourse)
FAQs
It frames worldly existence as guṇa-driven cycles (tāmasa and sāttvika); Linga worship is implied as a Shaiva means to reorient the pashu from guṇa-bound recurrence toward Pati (Śiva), the transcendent ground beyond the guṇas.
By contrasting recurring guṇa-conditioned samsara with the need to ‘know’ these cycles, it points to Śiva-tattva as that which is not merely another turn within the guṇas—Pati who enables discernment (viveka) and release from pasha.
The verse is doctrinal rather than procedural, but it supports Pāśupata-style practice of guṇa-viveka and detachment—using Śiva-upāsanā (Linga-centered worship/meditation) to move beyond tamasic and even sattvic bondage into Śiva’s grace.