Shloka 10
Adhyaya 33: Pashupata Conduct, Bhasma-Vrata, and Shiva’s Boon to the Sages
न हसेन्नाप्रियं ब्रूयाद् अमुत्रेह हितार्थवान् यस्तान्निन्दति मूढात्मा महादेवं स निन्दति
na hasennāpriyaṃ brūyād amutreha hitārthavān yastānnindati mūḍhātmā mahādevaṃ sa nindati
Upang hanapin ang tunay na kapakanan sa mundong ito at sa kabila, huwag manlibak ni magsalita ng mabagsik. Ang naliligaw na kaluluwang naninira sa mga bhakta at sa mga pagtalima ng Śaiva ay siya ring naninira kay Mahādeva—sapagkat naroroon si Pati, ang Panginoong Śiva, kung saan pinararangalan ang Kanyang mga bhakta at dharma.
Suta Goswami (narrating dharma-teachings within the Linga Purana discourse)
FAQs
It sets a core rule of Śaiva pūjā: purity of speech and non-mockery. In Linga-worship, disrespect toward Śiva’s devotees and dharma is treated as direct offense to Mahādeva, obstructing puṇya and spiritual progress.
It implies Śiva’s immanence as Pati: He is intimately connected with His bhaktas and the Śaiva path. To attack them is to attack Śiva-tattva itself, since the Lord upholds and pervades the means of liberation.
Sadācāra as a prerequisite for Śiva-sādhana: disciplined speech (vāg-yama) and avoidance of nindā/aparādha. This ethical restraint supports Pāśupata-style practice by reducing pāśa (bondage) formed through harmful actions and words.