Shloka 3

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

Devanagari script

वक्ष्यामि वो हितं पुण्यं भक्तानां मुनिपुङ्गवाः अद्वन्तगेस् ओफ़् थे पाशुपत बेहविओउर् स्त्रीलिङ्गमखिलं देवी प्रकृतिर्मम देहजा

Transliteration

vakṣyāmi vo hitaṃ puṇyaṃ bhaktānāṃ munipuṅgavāḥ advantages of the Pāśupata behaviour strīliṅgamakhilaṃ devī prakṛtirmama dehajā

Translation

ఓ మునిపుంగవులారా! భక్తులకు హితకరమూ పుణ్యకరమూ అయినదాన్ని నేను చెప్పుచున్నాను. దేవి—నా దేహజమైన ప్రకృతి—అఖిల స్త్రీలింగము, అనగా స్త్రీతత్త్వమంతా.

Word by Word

• वक्ष्यामि: I shall explain/declare

• वः: to you

• हितम्: beneficial, welfare-giving

• पुण्यम्: meritorious, sacred

• भक्तानाम्: of devotees

• मुनिपुङ्गवाः: O foremost among sages

• स्त्रीलिङ्गम्: the feminine sign/principle

• अखिलम्: entire, all

• देवी: the Goddess

• प्रकृतिः: Prakṛti (primordial Nature, Śakti)

• मम: My

• देहजा: born from the body

Speaker

Suta Goswami (narrating Shiva’s doctrinal teaching within the Pashupata context)

Characters & Entities

• Shiva
• Devi
• Prakriti

FAQs

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

It grounds Linga symbolism in Shiva–Shakti tattva: worship of the Linga is not Shiva alone, but Shiva as Pati inseparable from Śakti/Prakṛti, the source of manifest principles.

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

Shiva is implied as the transcendent Pati who reveals doctrine for devotees and from whom Śakti/Prakṛti proceeds—showing lordship over manifestation while remaining its inner source.

What ritualistic or Yogic practice is highlighted here?

The verse frames Pāśupata discipline doctrinally: right understanding (tattva-jñāna) that Śiva and Śakti are inseparable is treated as a prerequisite for effective worship and yogic pursuit of liberation for the paśu (soul) from pāśa (bondage).