Shloka 28

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

गर्भवासो वसूनां च शापेन विहितस् तथा ऋषीणां चैव शापेन नहुषः सर्पतां गतः

Transliteration

garbhavāso vasūnāṃ ca śāpena vihitas tathā ṛṣīṇāṃ caiva śāpena nahuṣaḥ sarpatāṃ gataḥ

Translation

因诅咒之力，诸婆苏（Vasus）被判定须住于胎中而受身；同样，由诸圣仙（ṛṣi）的诅咒，国王那胡沙（Nahuṣa）堕为蛇身。由此可知，业法以羁绊（pāśa，果报之缚）系缚众生（paśu，个体灵魂），直至主宰帕提（湿婆，Śiva）的恩 grace 复归正序。

Word by Word

• garbha-vāsaḥ: dwelling in the womb (embodied gestation)

• vasūnām: of the Vasus

• ca: and

• śāpena: by a curse

• vihitaḥ: enjoined/ordained

• tathā: likewise

• ṛṣīṇām: of the sages

• caiva: and indeed

• śāpena: by a curse

• nahuṣaḥ: Nahuṣa (the king)

• sarpatām: serpent-hood/serpentine state

• gataḥ: went/attained

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Vasus
• Rishis
• Nahusha

FAQs

What is the importance of this verse in the context of Linga worship?

It frames embodied birth and downfall as effects of pāśa (binding consequences). Linga worship in the Linga Purana is presented as turning the paśu toward Pati (Śiva), seeking purification and release from such bindings through devotion and right conduct.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Though Śiva is not named directly, the verse highlights the operation of moral-cosmic order where the paśu is bound by karma. In Shaiva Siddhanta framing, Shiva-tattva as Pati stands beyond bondage and is the ultimate ground through whom restoration and liberation become possible.

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated, but the takeaway aligns with Pāśupata orientation: discipline, repentance, and Śiva-bhakti as means to attenuate pāśa—commonly expressed in the Linga Purana through Linga-pūjā, japa, and vrata as corrective spiritual practice.