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