Shloka 10

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

Devanagari script

न हसेन्नाप्रियं ब्रूयाद् अमुत्रेह हितार्थवान् यस्तान्निन्दति मूढात्मा महादेवं स निन्दति

Transliteration

na hasennāpriyaṃ brūyād amutreha hitārthavān yastānnindati mūḍhātmā mahādevaṃ sa nindati

Translation

Wer wahres Heil in dieser Welt und in der jenseitigen sucht, soll weder spotten noch harte Worte sprechen. Die verblendete Seele, die die Bhaktas und śaivische Observanzen tadelt, tadelt damit Mahādeva selbst—denn Pati, Herr Śiva, ist dort gegenwärtig, wo Seine Bhaktas und Sein Dharma geehrt werden.

Word by Word

• na: not

• haset: should laugh/mock

• na: not

• apriyam: unpleasant/harsh (speech)

• brūyāt: should speak

• amutra: in the other world (hereafter)

• iha: here (in this world)

• hitārthavān: intent on welfare/benefit

• yaḥ: whoever

• tān: them (the devotees/virtuous ones being referred to)

• nindati: reviles/blames

• mūḍha-ātmā: deluded-minded person

• mahādevam: Mahādeva (Śiva)

• saḥ: he

• nindati: reviles.

Speaker

Suta Goswami (narrating dharma-teachings within the Linga Purana discourse)

Characters & Entities

• Shiva
• Mahadeva

FAQs

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

It sets a core rule of Śaiva pūjā: purity of speech and non-mockery. In Linga-worship, disrespect toward Śiva’s devotees and dharma is treated as direct offense to Mahādeva, obstructing puṇya and spiritual progress.

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

It implies Śiva’s immanence as Pati: He is intimately connected with His bhaktas and the Śaiva path. To attack them is to attack Śiva-tattva itself, since the Lord upholds and pervades the means of liberation.

What ritualistic or Yogic practice is highlighted here?

Sadācāra as a prerequisite for Śiva-sādhana: disciplined speech (vāg-yama) and avoidance of nindā/aparādha. This ethical restraint supports Pāśupata-style practice by reducing pāśa (bondage) formed through harmful actions and words.