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
当因大光辉的婆利古(Bhṛgu)所降的强大诅咒,声名广大之毗湿奴(Viṣṇu)显现为婆苏提婆(Vāsudeva)之时,此实为诸世界之安乐利益。智者知之:此等降临皆在主宰者帕提(Pati)—湿婆(Śiva)的统御下展开;他能将诅咒亦转为“世间利益”(loka-hita)之方便,并松解系缚有身众生的“缚索”(pasha)。
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.