Shloka 30

Adhyaya 34: भस्ममहात्म्यं—अग्नीषोमात्मक-शिवतत्त्वं तथा पाशुपतव्रतप्रशंसा

Devanagari script

नारायणं तथा लोके रुद्रभक्त्या न संशयः तस्मात्सर्वप्रयत्नेन भस्मदिग्धतनूरुहाः

Transliteration

nārāyaṇaṃ tathā loke rudrabhaktyā na saṃśayaḥ tasmātsarvaprayatnena bhasmadigdhatanūruhāḥ

Translation

In dieser Welt gilt selbst Nārāyaṇa als Rudra-verehrender Bhakta—daran besteht kein Zweifel. Darum sollen die Gelübdehaltenden mit allem Eifer die Zeichen Śivas tragen und Körper wie auch jedes Haar mit heiliger Bhasma bestreichen.

Word by Word

• नारायणम्: Nārāyaṇa (Viṣṇu)

• तथा: likewise/indeed

• लोके: in the world

• रुद्रभक्त्या: through devotion to Rudra/with Rudra-bhakti

• न: not

• संशयः: doubt

• तस्मात्: therefore

• सर्वप्रयत्नेन: with all effort/by every means

• भस्म: sacred ash

• दिग्ध: smeared/anointed

• तनू: body

• रुहाः: hairs (those growing on the body)

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Rudra
• Shiva
• Narayana
• Vishnu
• Bhasma

FAQs

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

It legitimizes Shaiva observance by stating that even Nārāyaṇa is devoted to Rudra, and it highlights bhasma-dhāraṇa (wearing sacred ash) as a key outer discipline supporting Linga-centered Rudra-bhakti.

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

By presenting Rudra as the supreme object of devotion even for Nārāyaṇa, it implies Rudra as Pati—the Lord who transcends sectarian limits and is worthy of unwavering bhakti that loosens pāśa (bondage) for the paśu (soul).

What ritualistic or Yogic practice is highlighted here?

Bhasma-dhāraṇa—smearing the body with sacred ash—as a Shaiva vratin practice associated with Pāśupata discipline, signifying renunciation, purification, and steadfast Rudra-bhakti.