Shloka 20

Adhyaya 33: Pashupata Conduct, Bhasma-Vrata, and Shiva’s Boon to the Sages

Devanagari script

ततस्ते मुनयः सर्वे प्रणिपत्य महेश्वरम् भृग्वङ्गिरा वसिष्ठश् च विश्वामित्रस्तथैव च

Transliteration

tataste munayaḥ sarve praṇipatya maheśvaram bhṛgvaṅgirā vasiṣṭhaś ca viśvāmitrastathaiva ca

Translation

ثم إنّ جميع أولئك الحكماء سجدوا لماهيشڤارا—بهريغو، وأنغيرا، وفَسِشْتَه، وكذلك ڤيشڤاميترا—مُقِرّين به بوصفه البَتي (Pati) الأعلى، مُحرِّرَ الـpaśu من قيود الـpāśa.

Word by Word

• tataḥ: then

• te: those

• munayaḥ: sages

• sarve: all

• praṇipatya: having prostrated/bowed down

• maheśvaram: to Maheśvara (the Great Lord, Śiva)

• bhṛgu: Bhr̥gu

• aṅgirā: Aṅgirā (Aṅgiras)

• vasiṣṭhaḥ: Vasiṣṭha

• ca: and

• viśvāmitraḥ: Viśvāmitra

• tathā eva: likewise/indeed

• ca: and

Speaker

Suta Goswami (narrating to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva (Maheshvara)
• Bhrigu
• Angira (Angiras)
• Vasistha
• Vishvamitra

FAQs

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

It establishes praṇipāta (humble prostration) to Maheśvara as the foundational mood of approach—devotion and surrender—through which Linga worship becomes spiritually efficacious rather than merely ritual.

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

By presenting even eminent Vedic seers bowing to Maheśvara, the verse implies Shiva’s status as Pati—the supreme Lord worthy of surrender—beyond ordinary hierarchy, the refuge who can dissolve pāśa (bondage) and uplift paśu (the individual soul).

What ritualistic or Yogic practice is highlighted here?

Praṇipāta (prostration) is highlighted—an essential limb of Shaiva sādhanā and Pāśupata orientation—signifying ego-surrender and readiness for Shiva’s anugraha (grace).