एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च
एवं तत्र शयानेन विष्णुना प्रभविष्णुना आत्मारामेण क्रीडार्थं लीलयाक्लिष्टकर्मणा
evaṃ tatra śayānena viṣṇunā prabhaviṣṇunā ātmārāmeṇa krīḍārthaṃ līlayākliṣṭakarmaṇā
Ainsi, là, sur les eaux cosmiques, Viṣṇu—puissant dans sa manifestation—demeurait étendu en repos. Se réjouissant dans le Soi et pleinement accompli en lui-même, il ne faisait naître l’activité que pour le jeu divin (līlā), sans effort ni souillure karmique. Selon l’entendement śaiva, une telle souveraineté sans peine n’appartient qu’au Seigneur (Pati, Śiva), tandis que les âmes liées (paśu) agissent sous le lien (pāśa).
Suta Goswami (narrating to the sages of Naimisharanya)
It frames creation as līlā (divine play) performed without karmic bondage, preparing the theology in which the Linga signifies the transcendent Lord (Pati) whose action is pure and unstained—worthy of worship beyond worldly causality.
Though naming Vishnu, it highlights traits Shaiva Siddhanta attributes to the Supreme Lord: self-sufficiency (ātmārāma) and action free from binding karma (akliṣṭa-karma). This differentiates Pati from paśu, whose actions are conditioned by pāśa.
The key yogic takeaway is niṣkāma, non-binding action—cultivating worship and discipline that reduce pāśa (bondage), aligning the practitioner (paśu) toward the Lord’s effortless purity symbolized by the Linga.