Shloka 32
भस्म-प्रकार-त्रिपुण्ड्र-धारण-विधिः
Types of Bhasma and the Method of Wearing Tripuṇḍra
ये भस्मधारिणं दृष्ट्वा नराः कुर्वंति ताडनम् । तेषां चंडालतो जन्म ब्रह्मन्नूह्यं विपश्चिता
ye bhasmadhāriṇaṃ dṛṣṭvā narāḥ kurvaṃti tāḍanam | teṣāṃ caṃḍālato janma brahmannūhyaṃ vipaścitā
ये भस्मधारिणं दृष्ट्वा नराः कुर्वंति ताडनम् । तेषां चंडालतो जन्म ब्रह्मन्नूह्यं विपश्चिता ॥
Lord Shiva (teaching Brahma within the Vidyeshvara/Viśveśvara context)
Tattva Level: pasha
Shiva Form: Paśupatinātha
Jyotirlinga: Viśvanātha
Sthala Purana: As Viśveśvara’s teaching-context, the verse frames violence against Śiva’s marked devotee (bhasma-dhārin) as a grave transgression that results in degrading rebirth—an ethical boundary protecting the Śaiva community in the sacred sphere of Kāśī.
Significance: Reinforces ahiṃsā toward devotees and reverence for Śiva’s insignia; warns that contempt for Śaiva marks obstructs merit and leads to painful karmic consequence.
FAQs
The verse teaches that bhasma is a sacred Shaiva mark connected to Śiva-bhakti and inner purification; harming or mocking a bhasma-bearing devotee is a grave adharma that ripens into painful karmic consequences.
Bhasma and Tripuṇḍra are outward signs of devotion to Saguna Śiva and His worship (including Liṅga-pūjā). Respecting these signs is part of honoring Śiva’s devotees and the living tradition of Liṅga-upāsanā.
It implies maintaining reverence for bhasma and Shaiva devotees; one may adopt Tripuṇḍra/bhasma-dhāraṇa with purity, remember Śiva through mantra (e.g., the Pañcākṣarī), and practice non-violence and humility toward devotees.