उमास्वयंवरः / भवोद्वाहः, गणसमागमः, अविमुक्तक्षेत्रमाहात्म्यम्, तथा विनायक-उत्पत्तिसूचना
वाराणस्यां कृतं पापं पैशाच्यनरकावहम् कृत्वा पापसहस्राणि पिशाचत्वं वरं नृणाम्
vārāṇasyāṃ kṛtaṃ pāpaṃ paiśācyanarakāvaham kṛtvā pāpasahasrāṇi piśācatvaṃ varaṃ nṛṇām
Грех, совершённый в Варанаси, ведёт к аду существования, подобного пишаче. Даже совершив тысячи греховных деяний, для людей стать пишачей считается всё же более «предпочтительным» исходом — ибо кармическое воздаяние в Каши необычайно сурово.
Suta Goswami (narrating to the sages of Naimisharanya, within the Kashi-mahatmya context)
It warns that in Śiva’s own kṣetra (Kāśī), offenses and sinful conduct carry intensified karmic consequences; therefore, Linga-pūjā there must be done with śuddhi (purity), restraint, and reverence to avoid deeper pasha (bondage).
By implying that Kāśī is uniquely charged with Śiva’s presence as Pati, it shows that proximity to Shiva-tattva magnifies truth: dharma yields swift uplift, while adharma yields swift downfall—revealing Śiva as the sovereign regulator of karma and liberation.
A takeaway aligned with Pāśupata discipline is ethical self-restraint (yama-like conduct), avoidance of aparādha in sacred space, and intentional purification before Linga-pūjā—so the pashu does not tighten its own pasha through heedless action.