देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)
विचारमुग्धे तव गर्भमण्डलं करांबुजाभ्यां विनिहत्य दुर्लभम् कुलं वसिष्ठस्य समस्तमप्यहो निहन्तुमार्ये कथमुद्यता वद
vicāramugdhe tava garbhamaṇḍalaṃ karāṃbujābhyāṃ vinihatya durlabham kulaṃ vasiṣṭhasya samastamapyaho nihantumārye kathamudyatā vada
おお高貴なる者よ。憂いの思いに惑わされ、蓮華のごとき両手で自らの胎の蓮華を打ち、得難きものを滅してしまった。どうしてヴァシシュタの一族すべてを滅ぼそうと決したのか。語れ。
Suta (outer narration), quoting an internal speaker addressing a noble woman (contextual inference)
It warns that agitation of mind (vicāra-moha) becomes a form of pasha (bondage) that drives adharmic destruction; Linga-worship in the Purva-Bhaga repeatedly functions as the stabilizing return to Pati (Śiva), restoring restraint, fertility, and kula-dharma.
Indirectly: by contrasting destructive, thought-deluded impulse with the dharmic order upheld through Śiva-tattva—Pati as the regulating consciousness that dissolves tamas and protects the continuity of beings (pashus) from self-harm and lineage-ruin.
A restraint-teaching aligned with Pāśupata discipline: conquering vṛtti-driven despair and turning the mind back to Pati through japa, vrata, and Linga-upāsanā so that harmful karma does not mature into violence against self or community.