Shloka 40
भस्म-प्रकार-त्रिपुण्ड्र-धारण-विधिः
Types of Bhasma and the Method of Wearing Tripuṇḍra
ब्राह्मणाः क्षत्रिया वैश्याः शूद्रा श्चापि च संकराः । स्त्रियोथ विधवा बालाः प्राप्ताः पाखंडिकास्तथा
brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrā ścāpi ca saṃkarāḥ | striyotha vidhavā bālāḥ prāptāḥ pākhaṃḍikāstathā
బ్రాహ్మణులు, క్షత్రియులు, వైశ్యులు, శూద్రులు మరియు సంకరులు; స్త్రీలు, విధవలు, బాలులు—అలాగే పాఖండులు, దంభికులూ—అందరూ అక్కడికి వచ్చారు.
Suta Goswami
Tattva Level: pashu
Shiva Form: Paśupatinātha
Jyotirlinga: Viśvanātha
Sthala Purana: The Kāśī/Viśveśvara milieu is depicted as universally magnetic: all strata—including socially marginal or heterodox—are drawn to Śiva’s sanctity, reflecting the Lord as Paśupati gathering all paśus toward grace.
Significance: Affirms broad access to Śiva’s kṣetra and the transformative pull of pilgrimage; encourages inclusion in Śiva-bhakti.
Role: nurturing
FAQs
It highlights Shiva’s grace as universally accessible: people of every social condition—even those spiritually confused—are drawn toward purification through contact with Shiva’s sacred presence and bhakti.
In the Vidyeshvara context, the Shiva-Linga functions as a compassionate, Saguna focus through which all beings can approach Pati (Shiva), regardless of external identity, and gradually become fit for higher realization.
The takeaway is open access to basic Shaiva practice—approaching the Linga with devotion, reciting the Panchakshara (Om Namaḥ Śivāya), and adopting purifying observances like bhasma and Rudraksha as one’s capacity allows.