Shloka 110

अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि

Devanagari script

ततः पाशुपताः सिद्धा भस्माभ्यङ्गसितप्रभाः माहेश्वरा महात्मानस् तथा वै नियतव्रताः

Transliteration

tataḥ pāśupatāḥ siddhā bhasmābhyaṅgasitaprabhāḥ māheśvarā mahātmānas tathā vai niyatavratāḥ

Translation

પછી સિદ્ધ પાશુપતો પ્રગટ થયા—દેહ પર ભસ્મલેપનથી શ્વેત તેજ ધરાવતા; તેઓ માહેશ્વર, મહાત્મા, અને નિયત વ્રતોમાં અડગ હતા.

Word by Word

• ततः: then, thereafter

• पाशुपताः: Pāśupatas (followers of Paśupati, the Lord of bound souls)

• सिद्धाः: perfected/accomplished ones

• भस्म-अभ्यङ्ग: anointment/smearing with sacred ash (bhasma)

• सित-प्रभाः: having white radiance, shining with whitened splendour

• माहेश्वराः: belonging to/ devoted to Maheśvara (Śiva)

• महात्मानः: great-souled, spiritually magnanimous ones

• तथा वै: and indeed, likewise

• नियत-व्रताः: those of regulated vows, firmly observant of disciplines

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Pashupata

FAQs

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

It highlights the archetypal Shaiva practitioners who uphold Linga-centered devotion through bhasma-dhāraṇa and strict vrata, presenting the Pāśupata path as a living culture of worship around Mahādeva.

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

By naming Śiva as Paśupati and Maheśvara, it implies the Siddhānta triad: Pati (Śiva) as the sovereign Lord who governs and liberates the paśu (soul) from pāśa (bondage), approached through disciplined observance.

What ritualistic or Yogic practice is highlighted here?

Bhasmābhyaṅga (smearing sacred ash) together with niyata-vrata (regulated vows) indicates Pāśupata-style ascetic discipline—outer marks supporting inner detachment and devotion to Śiva.