Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्
एवं मया समाख्याता नववर्षानुवर्तिनः वर्णायुर्भोजनाद्यानि संक्षिप्य न तु विस्तरात्
evaṃ mayā samākhyātā navavarṣānuvartinaḥ varṇāyurbhojanādyāni saṃkṣipya na tu vistarāt
Ainsi ai-je expliqué—brièvement et non avec un long développement—les choses qui suivent les neuf Varṣa : leurs ordres sociaux (varṇa), la durée de la vie, les modes de subsistance et de nourriture, ainsi que les usages connexes. En tout cela, le sage doit discerner la souveraineté de Pati (Śiva), tandis que l’âme liée (paśu) se meut dans les conditions qui lui sont imparties sous la puissance du pāśa.
Suta Goswami (narrating to the sages of Naimisharanya)
It closes a cosmological description by reminding the listener that social order, lifespan, and sustenance are contingent conditions; Linga-worship reorients the paśu toward Pati (Śiva), the true regulator beyond these worldly divisions.
By implication, Śiva is Pati—the sovereign principle who presides over the differentiated worlds and their rules—while the paśu experiences those rules under pāśa until liberated through right knowledge and devotion.
No single rite is prescribed in this line; the takeaway is preparatory: having learned the world-structure, one should turn to Śiva-upāsanā (especially Linga-pūjā) and Pāśupata-oriented discipline to transcend bondage-bound conditions.