Shloka 30
देवदारुवनौकसां प्रति ब्रह्मोपदेशः—लिङ्गलक्षण-प्रतिष्ठा-विधिः, शिवमायारूपदर्शनं, स्तुतिः
क्वचिन्नृत्यति शृङ्गारं क्वचिद्रौति मुहुर्मुहुः आश्रमे ह्यटते भैक्ष्यं याचते च पुनः पुनः
kvacinnṛtyati śṛṅgāraṃ kvacidrauti muhurmuhuḥ āśrame hyaṭate bhaikṣyaṃ yācate ca punaḥ punaḥ
Kadang-kadang Baginda menari seolah-olah diliputi asmara; kadang-kadang pula Baginda menangis berulang-ulang. Di pertapaan Baginda berjalan merata, mengemis sedekah, meminta berkali-kali—lahirnya tampak ganjil, namun batinnya tetap teguh pada Śiva, Sang Pati, melampaui pāśa yang mengikat paśu (jiwa).
Suta Goswami (narrating the Purana to the sages of Naimisharanya; describing the observances of a Shaiva ascetic/Pashupata practitioner)
FAQs
It highlights that true devotion to Shiva is not merely external ritual; even when an ascetic’s outward conduct appears unconventional, the inner orientation is toward Pati Shiva—freedom from pāśa—supporting the Linga Purana’s emphasis on inner realization alongside worship.
By implying an unwavering inner refuge in Shiva despite changing emotions and actions, it points to Shiva-tattva as the stable Pati—pure consciousness beyond fluctuation—who liberates the pashu from bondage (pāśa).
It reflects a Pashupata/avadhuta-style discipline: bhiksha-wandering and deliberate disregard for social norms, used to weaken ego and attachments so the yogin abides in Shiva.