Shloka 6

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

Devanagari script

ये हि मां भस्मनिरता भस्मना दग्धकिल्बिषाः यथोक्तकारिणो दान्ता विप्रा ध्यानपरायणाः

Transliteration

ye hi māṃ bhasmaniratā bhasmanā dagdhakilbiṣāḥ yathoktakāriṇo dāntā viprā dhyānaparāyaṇāḥ

Translation

ये हि मां भस्मनिरता भस्मना दग्धकिल्बिषाः। यथोक्तकारिणो दान्ता विप्रा ध्यानपरायणाः॥

Word by Word

• ये (ye): those who

• हि (hi): indeed

• मां (mām): Me (Lord Shiva)

• भस्म-निरताः (bhasma-niratāḥ): devoted to/engaged in sacred ash (bhasma) observance

• भस्मना (bhasmanā): by/with sacred ash

• दग्ध-किल्बिषाः (dagdha-kilbiṣāḥ): whose sins/impurities are burned

• यथोक्त-कारिणः (yathokta-kāriṇaḥ): doers of what is prescribed (according to injunction)

• दान्ताः (dāntāḥ): self-controlled, disciplined

• विप्राः (viprāḥ): Brahmanas, inspired seers

• ध्यान-परायणाः (dhyāna-parāyaṇāḥ): devoted to meditation, having meditation as the supreme aim

Speaker

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

Characters & Entities

• Shiva

FAQs

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

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.

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

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).

What ritualistic or Yogic practice is highlighted here?

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.