Shloka 28
दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः
गर्भवासो वसूनां च शापेन विहितस् तथा ऋषीणां चैव शापेन नहुषः सर्पतां गतः
garbhavāso vasūnāṃ ca śāpena vihitas tathā ṛṣīṇāṃ caiva śāpena nahuṣaḥ sarpatāṃ gataḥ
Por la fuerza de una maldición, los Vasus fueron destinados a morar en el vientre (a tomar nacimiento encarnado); asimismo, por la maldición de los ṛṣis, el rey Nahuṣa cayó al estado de serpiente. Así la ley kármica ata al paśu (alma individual) mediante el pāśa (consecuencia), hasta que la gracia del Pati (Śiva) restablece el recto orden.
Suta Goswami (narrating to the sages of Naimisharanya)
FAQs
It frames embodied birth and downfall as effects of pāśa (binding consequences). Linga worship in the Linga Purana is presented as turning the paśu toward Pati (Śiva), seeking purification and release from such bindings through devotion and right conduct.
Though Śiva is not named directly, the verse highlights the operation of moral-cosmic order where the paśu is bound by karma. In Shaiva Siddhanta framing, Shiva-tattva as Pati stands beyond bondage and is the ultimate ground through whom restoration and liberation become possible.
No specific rite is stated, but the takeaway aligns with Pāśupata orientation: discipline, repentance, and Śiva-bhakti as means to attenuate pāśa—commonly expressed in the Linga Purana through Linga-pūjā, japa, and vrata as corrective spiritual practice.