Sadācāra–Varṇa-lakṣaṇa and Prātaḥkṛtya
Right Conduct, Social Typologies, and Morning Purification
ग्रहीताहिगृहीतस्य दानाद्वै तपसा तथा । पापसंशोधनं कुर्यादन्यथा रौरवं व्रजेत्
grahītāhigṛhītasya dānādvai tapasā tathā | pāpasaṃśodhanaṃ kuryādanyathā rauravaṃ vrajet
مَن اغتصبَ ما هو محرَّم، أو مَن قبضتْ عليه حيّةٌ، فعليه أن يُطهِّر خطيئته بالصدقة (دانا) وبالزهد والتقشّف (تابَس)؛ وإلا مضى إلى رَورَفَة، دار العذاب.
Suta Goswami (narrating Shiva Purana teachings to the sages at Naimisharanya)
Tattva Level: pashu
Shiva Form: Paśupatinātha
Jyotirlinga: Bhīmaśaṃkara
Sthala Purana: The Bhīmaśaṃkara narrative complex associates Śiva’s protection of devotees from fear and violent affliction; the verse’s serpent-seizure motif resonates with Śiva as Paśupati who subdues fear and restores dharma through expiation.
Significance: Pilgrimage and dharmic expiation (dāna, tapas) are framed as remedies for pāpa and fear; approaching Śiva as Paśupati transforms bondage-born terror into disciplined purification.
The verse emphasizes śuddhi (purification) as essential for approaching Shiva: sin is not treated as fate but as something that can be cleansed through deliberate dharmic action—dāna (selfless giving) and tapas (disciplined restraint).
Linga-worship in the Vidyeśvarasaṃhitā is grounded in purity of conduct; dāna and tapas prepare the devotee’s body-mind as a fit vessel for Saguna Shiva’s grace, making worship fruitful rather than merely external.
The direct prescription is prayāścitta by dāna and tapas—e.g., giving in Shiva’s name, observing a vrata/fast, and maintaining disciplined restraint alongside Shiva-japa (such as the Pañcākṣarī) as supportive practice.