Shloka 10

Adhyaya 34: भस्ममहात्म्यं—अग्नीषोमात्मक-शिवतत्त्वं तथा पाशुपतव्रतप्रशंसा

Devanagari script

भस्मस्नानविशुद्धात्मा जितक्रोधो जितेन्द्रियः मत्समीपं समागम्य न भूयो विनिवर्तते

Transliteration

bhasmasnānaviśuddhātmā jitakrodho jitendriyaḥ matsamīpaṃ samāgamya na bhūyo vinivartate

Translation

Sesiapa yang batinnya disucikan oleh mandi abu suci, yang menaklukkan amarah dan menguasai indera—setelah mendekati-Ku—tidak kembali lagi (kepada belenggu dan pengembaraan berulang).

Word by Word

• भस्मस्नान (bhasma-snāna): bathing with sacred ash

• विशुद्धात्मा (viśuddha-ātmā): purified in soul/inner self

• जितक्रोधः (jita-krodhaḥ): one who has conquered anger

• जितेन्द्रियः (jita-indriyaḥ): one who has mastered the senses

• मत्समीपम् (mat-samīpam): near to Me (Śiva as Pati)

• समागम्य (samāgamya): having approached/attained

• न (na): not

• भूयः (bhūyaḥ): again

• विनिवर्तते (vinivartate): returns/turns back (to saṃsāra)

Speaker

Shiva (within Suta’s narration to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It links external Shaiva observance (bhasma-snana) with inner transformation—anger-control and sense-mastery—presenting Linga-centered practice as a complete path from ritual purity to liberation.

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

Shiva is presented as Pati—the liberating Lord whose proximity signifies release from pasha; approaching Him is not mere physical nearness but attainment of His grace and state, resulting in non-return to bondage.

What ritualistic or Yogic practice is highlighted here?

Bhasma-snana (application/bath of sacred ash) combined with Pashupata-style yama-like disciplines: conquering krodha (anger) and jita-indriya (sense-restraint), culminating in steadfast orientation to Shiva.