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

ಆದ್ದರಿಂದ ದಿಕ್ಕುಗಳನ್ನೇ ವಸ್ತ್ರವಾಗಿ ಧರಿಸಿದ ಆ ಅನುತ್ತಮ ಯತಿಯನ್ನು ನಿಂದಿಸಬಾರದು. ಅವನು ಬಾಲಕನಂತೆ ಅಥವಾ ಉನ್ಮತ್ತನಂತೆ ವರ್ತಿಸಿದರೂ, ನನ್ನಲ್ಲಿ ಪರಾಯಣನಾಗಿ ಬ್ರಹ್ಮವನ್ನು ಸಾರುವವನು ನಿಂದನೀಯನಲ್ಲ।

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.