अध्याय १०१: हैमवती-तपः, तारकवंश-उत्पातः, स्कन्द-प्रत्याशा, मदनदहनम्
यदा विष्णुश् च भविता वासुदेवो महायशाः शापाद्भृगोर्महातेजाः सर्वलोकहिताय वै
yadā viṣṇuś ca bhavitā vāsudevo mahāyaśāḥ śāpādbhṛgormahātejāḥ sarvalokahitāya vai
Kapag, dahil sa makapangyarihang sumpa ng dakilang maningning na Bhṛgu, si Viṣṇu—na bantog sa malawak na karangalan—ay nahahayag bilang Vāsudeva, ito’y tunay na para sa kapakanan ng lahat ng mga daigdig. Alam ng marurunong: ang gayong paglusong ay nagaganap sa ilalim ng pagka-Panginoon ni Pati, si Śiva, na ginagawang daan ng loka-hita maging ang sumpa at lumuluwag sa pasha na gumagapos sa mga nilalang na may katawan.
Suta Goswami (narrating the Purana to the sages of Naimisharanya; reporting an internal account connected with Bhrigu’s curse)
It frames avatāra and cosmic events as ultimately serving sarvaloka-hita; in a Śaiva reading, such welfare is fulfilled through Pati (Śiva), whose Linga signifies the supreme ground that can transform even a curse into a path of protection and upliftment for beings.
Though Śiva is not named, the verse implies a providential order where events like Bhṛgu’s curse culminate in world-benefit; Śiva-tattva as Pati is the transcendent governor who converts karma and conflict into instruments for the liberation-oriented good of pashus.
No specific rite is stated; the takeaway aligns with Pāśupata discipline: accept the play of karma (including adversity) with devotion and inner steadiness, seeing it as a means for loosening pasha and turning life toward dharma and Shiva-centered worship.