Shloka 9

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

Devanagari script

भस्मव्रताश् च मुण्डाश् च व्रतिनो विश्वरूपिणः न तान्परिवदेद्विद्वान् न चैतान्नाभिलङ्घयेत्

Transliteration

bhasmavratāś ca muṇḍāś ca vratino viśvarūpiṇaḥ na tānparivadedvidvān na caitānnābhilaṅghayet

Translation

भस्मव्रत पाळणारे, मुंडित शिर असणारे आणि शिवाच्या विश्वरूप चिन्हांनी युक्त व्रती—विद्वानाने त्यांची निंदा करू नये, तसेच त्यांचा अपमान वा अतिक्रमण करू नये।

Word by Word

• भस्म-व्रताः: observers of the sacred ash-vow

• च: and

• मुण्डाः: shaven-headed ascetics

• च: and

• व्रतिनः: vow-keepers/vratins

• विश्व-रूपिणः: bearing universal forms/marks (of Śiva, appearing in many guises)

• न: not

• तान्: them

• परिवदेत्: should revile/speak ill of

• विद्वान्: the wise person

• न: not

• च: and

• एतान्: these people

• नाभिलङ्घयेत्: should not transgress/insult/disrespect.

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It establishes a key ethic of Liṅga-centered Dharma: honoring Śiva’s votaries (bhasma-vratins and other vratins) and avoiding nindā (revilement), which is considered an offense that obstructs devotion and puṇya.

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

By calling these devotees “viśvarūpiṇaḥ,” it hints that Śiva-tattva pervades all forms; Śiva as Pati can appear through many guises, so disrespect toward His marked followers becomes a subtle disrespect toward the all-pervading Lord.

What ritualistic or Yogic practice is highlighted here?

The bhasma-vrata (discipline of sacred ash) and vrata-based ascetic observances associated with Pāśupata-oriented Shaiva practice, emphasizing external marks aligned with inner restraint and reverence.