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

ఏ విప్రులు భస్మధారణలో నాయందు నిరతులై, ఆ భస్మముచేత పాపాలు దగ్ధమై, శాస్త్రోక్తంగా ఆచరించి, దమనం కలిగి, ధ్యానపరాయణులై ఉంటారో—వారు నిజముగా నాతో, పశుపతితో, ఏకీభవించినవారు।

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.