Shloka 9

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

Devanagari script

भस्मव्रताश् च मुण्डाश् च व्रतिनो विश्वरूपिणः न तान्परिवदेद्विद्वान् न चैतान्नाभिलङ्घयेत्

Transliteration

bhasmavratāś ca muṇḍāś ca vratino viśvarūpiṇaḥ na tānparivadedvidvān na caitānnābhilaṅghayet

Translation

ผู้ถือพรตธุลีศักดิ์สิทธิ์ (ภัสมพรต) ผู้โกนศีรษะ และผู้ทรงพรตที่มีเครื่องหมายแห่งพระศิวะอันเป็นสากล—บัณฑิตไม่พึงกล่าวร้าย และไม่พึงลบหลู่หรือก้าวล่วงเขา

Word by Word

• भस्म-व्रताः: observers of the sacred ash-vow

• च: and

• मुण्डाः: shaven-headed ascetics

• च: and

• व्रतिनः: vow-keepers/vratins

• विश्व-रूपिणः: bearing universal forms/marks (of Śiva, appearing in many guises)

• न: not

• तान्: them

• परिवदेत्: should revile/speak ill of

• विद्वान्: the wise person

• न: not

• च: and

• एतान्: these people

• नाभिलङ्घयेत्: should not transgress/insult/disrespect.

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It establishes a key ethic of Liṅga-centered Dharma: honoring Śiva’s votaries (bhasma-vratins and other vratins) and avoiding nindā (revilement), which is considered an offense that obstructs devotion and puṇya.

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

By calling these devotees “viśvarūpiṇaḥ,” it hints that Śiva-tattva pervades all forms; Śiva as Pati can appear through many guises, so disrespect toward His marked followers becomes a subtle disrespect toward the all-pervading Lord.

What ritualistic or Yogic practice is highlighted here?

The bhasma-vrata (discipline of sacred ash) and vrata-based ascetic observances associated with Pāśupata-oriented Shaiva practice, emphasizing external marks aligned with inner restraint and reverence.