Shloka 18

Adhyaya 34: भस्ममहात्म्यं—अग्नीषोमात्मक-शिवतत्त्वं तथा पाशुपतव्रतप्रशंसा

Devanagari script

भस्मना कुरुते स्नानं गाणपत्यं स गच्छति समाहृत्य क्रतून् सर्वान् गृहीत्वा व्रतमुत्तमम्

Transliteration

bhasmanā kurute snānaṃ gāṇapatyaṃ sa gacchati samāhṛtya kratūn sarvān gṛhītvā vratamuttamam

Translation

Sesiapa yang mandi dengan bhasma (abu suci) mencapai keadaan sebagai anggota Gaṇa Śiva (gāṇapatya). Seolah-olah telah menghimpun buah segala korban Veda, dia memegang teguh vrata yang tertinggi, lalu melangkah menuju Pati, Tuhan, melalui jalan Śaiva.

Word by Word

• भस्मना: with sacred ash (bhasma)

• कुरुते: performs/does

• स्नानं: bathing/purificatory bath

• गाणपत्यं: the status of being among the Gaṇas of Śiva (gāṇapatya)

• सः: he

• गच्छति: goes/attains

• समाहृत्य: having collected/assembled

• क्रतून्: sacrifices (Vedic rites)

• सर्वान्: all

• गृहीत्वा: having taken up/undertaken

• व्रतम्: vow/observance

• उत्तमम्: highest/supreme

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Ganas

FAQs

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

It elevates bhasma-snana as a Shaiva purifier and vrata-support, declaring it equivalent in merit to the totality of Vedic sacrifices—thereby privileging Linga-centered devotion and discipline.

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

Śiva is implied as Pati—the Lord who grants proximity (gāṇapatya) to the pashu (individual soul) when pasha (bondage) is thinned through sacred ash, purity, and the highest vow.

What ritualistic or Yogic practice is highlighted here?

Bhasma-snana (ritual bathing/anointing with sacred ash) coupled with an uttama-vrata—an emblematic Shaiva-Pāśupata discipline emphasizing renunciation, purity, and steadfast observance.