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
Par la force d’une malédiction, les Vasus furent voués à demeurer dans le ventre (à prendre naissance incarnée) ; de même, par la malédiction des ṛṣi, le roi Nahuṣa tomba dans l’état de serpent. Ainsi la loi du karma lie le paśu (l’âme individuelle) par le pāśa (la conséquence), jusqu’à ce que la grâce du Pati (Śiva) rétablisse l’ordre juste.
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.