Shloka 22

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

Devanagari script

ते प्रणम्य महादेवम् इदं वचनमब्रुवन् भस्मस्नानं च नग्नत्वं वामत्वं प्रतिलोमता

Transliteration

te praṇamya mahādevam idaṃ vacanamabruvan bhasmasnānaṃ ca nagnatvaṃ vāmatvaṃ pratilomatā

Translation

彼らはマハーデーヴァに礼拝して、こう申し上げた。「聖なる灰（バスマ）で沐浴すること、裸形であること、左行という常道に背く行い、そして世の常の秩序を逆転させること——これらが守るべき修行なのでしょうか。」

Word by Word

• ते: they

• प्रणम्य: having bowed/prostrated

• महादेवम्: to Mahādeva (Śiva)

• इदं: this

• वचनम्: speech/statement

• अब्रुवन्: they said

• भस्मस्नानम्: bathing/smearing with sacred ash

• च: and

• नग्नत्वम्: nakedness

• वामत्वम्: leftward/contrary conduct (vāma)

• प्रतिलोमता: reversal/going against the normal direction or convention

Speaker

Inquirers (devotees/disciples) addressing Shiva within Suta’s narration

Characters & Entities

• Shiva (Mahadeva)

FAQs

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

It frames a key inquiry about Pāśupata-style observances—external marks like bhasma and austere conduct—often associated with devotion to Śiva as Pati, preparing the practitioner (paśu) for disciplined Shiva-oriented worship.

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

By addressing Him as Mahādeva and seeking His ruling on vows, the verse implies Śiva’s role as Pati—the sovereign teacher who defines authentic means for cutting pāśa (bondage) and guiding the paśu toward grace.

What ritualistic or Yogic practice is highlighted here?

Pāśupata-vrata markers are highlighted: bhasma-snāna (ash-smearing), radical austerity (including nakedness), and contrarian/reversal practices (vāma, pratiloma) that symbolize renunciation of worldly norms and ego-centered identity.