Shloka 5

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

Devanagari script

न निन्देद्यतिनं तस्माद् दिग्वाससमनुत्तमम् बालोन्मत्तविचेष्टं तु मत्परं ब्रह्मवादिनम्

Transliteration

na nindedyatinaṃ tasmād digvāsasamanuttamam bālonmattaviceṣṭaṃ tu matparaṃ brahmavādinam

Translation

Karena itu janganlah mencela seorang yati yang luhur, yang berbusana arah (digvāsa). Walau ia berperilaku seperti anak kecil atau orang tak waras, bila ia teguh bernaung pada-Ku dan mengucap ajaran Brahman, ia tak patut dicela.

Word by Word

• na: not

• nindet: should criticize/blame

• yatinam: a renunciant/ascetic

• tasmāt: therefore

• dig-vāsasam: one ‘clothed by the quarters’ (sky-clad, naked ascetic)

• anuttamam: unsurpassed/excellent

• bāla: childlike

• unmatta: mad/deranged

• viceṣṭam: behavior/gestures

• tu: indeed/however

• mat-param: devoted to Me (Shiva as Pati)

• brahma-vādinam: speaker/expounder of Brahman (knower who teaches the Absolute).

Speaker

Suta Goswami (narrating Shiva-oriented dharma to the sages of Naimisharanya, reflecting Shaiva instruction)

Characters & Entities

• Shiva

FAQs

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

It protects Linga-worship from hypocrisy and offense (aparādha) by teaching reverence for Shiva’s true devotees; honoring the Pati-devoted yati is treated as honoring Shiva, the very Lord signified by the Linga.

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

Shiva is implied as the supreme Pati—“Me” (mat-para)—the absolute reality (Brahman) known and taught by the realized ascetic; outer appearance is secondary to inner union with Shiva-tattva.

What ritualistic or Yogic practice is highlighted here?

A Pashupata-oriented renunciant discipline is implied: the liberated may appear socially unconventional (bāla/unmatta), indicating detachment from pāśa; the practical takeaway is non-contempt and service to Shiva-bhaktas as part of Shaiva sādhana.