उपमन्युना कृष्णाय पाशुपतज्ञान-प्रदानम् तथा दानविधि-फलश्रुतिः
इति श्रीलिङ्गमहापुराणे पूर्वभागे उपमन्युचरितं नाम सप्ताधिकशततमो ऽध्यायः ऋषय ऊचुः दृष्टो ऽसौ वासुदेवेन कृष्णेनाक्लिष्टकर्मणा धौम्याग्रजस्ततो लब्धं दिव्यं पाशुपतं व्रतम्
iti śrīliṅgamahāpurāṇe pūrvabhāge upamanyucaritaṃ nāma saptādhikaśatatamo 'dhyāyaḥ ṛṣaya ūcuḥ dṛṣṭo 'sau vāsudevena kṛṣṇenākliṣṭakarmaṇā dhaumyāgrajastato labdhaṃ divyaṃ pāśupataṃ vratam
Demikianlah, dalam bahagian awal Śrī Liṅga Mahāpurāṇa, pada bab bernama “Kisah Upamanyu”, para resi berkata: “Dia—abang sulung Dhaumya—telah dilihat oleh Vāsudeva Kṛṣṇa, yang perbuatannya tanpa susah payah dan tidak ternoda; dan daripada pertemuan itu dia memperoleh vrata Pāśupata yang ilahi—disiplin yang menuntun paśu (jiwa terikat) menuju Pati (Tuhan) dengan memutus pāśa (belenggu).”
Sages (Ṛṣayaḥ) at Naimiṣāraṇya (within Sūta’s overarching narration)
It introduces the Upamanyu narrative by highlighting the Pāśupata-vrata—an archetypal Shaiva discipline that culminates in devotion to Pāśupati (Shiva), the inner meaning behind liṅga-upāsanā as a method to sever pāśa (bondage).
By naming the observance “Pāśupata,” it points to Shiva as Pati—the sovereign Lord of all paśus (individual souls), whose grace and prescribed discipline liberate the soul from pāśa (karmic and existential fetters).
The verse foregrounds the divine Pāśupata-vrata, a Shaiva observance aligned with Pāśupata Yoga—discipline, vow, and worship aimed at purification and liberation through Pāśupati.