Shloka 14

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

Devanagari script

ततः प्रमुदिता विप्राः श्रुत्वैवं कथितं तदा गन्धोदकैः सुशुद्धैश् च कुशपुष्पविमिश्रितैः

Transliteration

tataḥ pramuditā viprāḥ śrutvaivaṃ kathitaṃ tadā gandhodakaiḥ suśuddhaiś ca kuśapuṣpavimiśritaiḥ

Translation

Bấy giờ các bậc hiền triết Bà-la-môn hoan hỷ khi nghe lời giảng như thế. Ngay lúc ấy, họ chuẩn bị nước thơm tinh khiết tuyệt hảo, hòa cùng cỏ kuśa và hoa, để làm lễ tẩy tịnh dâng cúng trong sự thờ phụng Śiva.

Word by Word

• tataḥ: then

• pramuditāḥ: delighted, rejoicing

• viprāḥ: Brahmin sages

• śrutvā: having heard

• evaṃ: thus

• kathitam: spoken/explained

• tadā: at that time

• gandha-udakaiḥ: with fragrant waters

• su-śuddhaiḥ: very pure

• ca: and

• kuśa-puṣpa-vimiśritaiḥ: mixed with kuśa grass and flowers

Speaker

Suta Goswami (narrating to the sages of Naimiṣāraṇya)

Characters & Entities

• Brahmin sages (viprāḥ)

FAQs

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

It highlights the preparatory sanctification (śuddhi) for Liṅga-pūjā—using pure, fragrant water with kuśa and flowers—showing that proper ritual readiness supports focused devotion to Pati (Śiva).

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

By emphasizing purification and reverent preparation, the verse implies Śiva as Pati—the supremely pure Lord—approached through ordered rites that steady the pashu (individual soul) amid pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

A puja-vidhi element: preparing gandhodaka (fragrant consecrated water) mixed with kuśa and flowers for ritual sprinkling/offerings—an outer discipline that supports inner one-pointedness aligned with Pāśupata-oriented devotion.