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Shloka 6

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

ये हि मां भस्मनिरता भस्मना दग्धकिल्बिषाः यथोक्तकारिणो दान्ता विप्रा ध्यानपरायणाः

ye hi māṃ bhasmaniratā bhasmanā dagdhakilbiṣāḥ yathoktakāriṇo dāntā viprā dhyānaparāyaṇāḥ

ບັນດາພຣາຫມັນຜູ້ເຫັນທຳ ຜູ້ອຸທິດຕົນແດ່ຂ້າພະເຈົ້າຜ່ານຂີ້ເທົ່າສັກສິດ (bhasma)—ຜູ້ທີ່ບາບຖືກເຜົາຜານໂດຍຂີ້ເທົ່ານັ້ນ—ຜູ້ປະພຶດຕາມທີ່ກ່າວໄວ້ຢ່າງເທັ່ງຕົງ, ມີຄວາມສຳລວມ ແລະມຸ່ງໝັ້ນໃນສະມາທິ: ພວກເຂົາແມ່ນຜູ້ສອດຄ່ອງກັບຂ້າພະເຈົ້າແທ້ໆ, ພຣະປະຕິ (Pati) ຜູ້ປົດປ່ອຍປາຊຸ (paśu) ຈາກປາຊະ (pāśa).

ये (ye)those who
ये (ye):
हि (hi)indeed
हि (hi):
मां (mām)Me (Lord Shiva)
मां (mām):
भस्म-निरताः (bhasma-niratāḥ)devoted to/engaged in sacred ash (bhasma) observance
भस्म-निरताः (bhasma-niratāḥ):
भस्मना (bhasmanā)by/with sacred ash
भस्मना (bhasmanā):
दग्ध-किल्बिषाः (dagdha-kilbiṣāḥ)whose sins/impurities are burned
दग्ध-किल्बिषाः (dagdha-kilbiṣāḥ):
यथोक्त-कारिणः (yathokta-kāriṇaḥ)doers of what is prescribed (according to injunction)
यथोक्त-कारिणः (yathokta-kāriṇaḥ):
दान्ताः (dāntāḥ)self-controlled, disciplined
दान्ताः (dāntāḥ):
विप्राः (viprāḥ)Brahmanas, inspired seers
विप्राः (viprāḥ):
ध्यान-परायणाः (dhyāna-parāyaṇāḥ)devoted to meditation, having meditation as the supreme aim
ध्यान-परायणाः (dhyāna-parāyaṇāḥ):

Suta Goswami (narrating Shiva-oriented teaching within the Linga Purana’s discourse)

S
Shiva

FAQs

It links external Shaiva observance (bhasma/holy ash) with inner Linga-upasana—purity, scriptural discipline, and meditation—showing that true worship is both ritual and yogic transformation.

Shiva is implied as Pati, the Lord who purifies and liberates: by His sign (bhasma) and by dhyana directed to Him, the paśu’s impurities (kilbiṣa) are burned, loosening pāśa (bondage).

Bhasma-dharana (wearing sacred ash) together with yathokta-achara (injunction-based conduct), dama (self-restraint), and dhyana (meditative absorption)—a Pashupata-leaning integration of ritual purity and yoga.