Adhyaya 33: Pashupata Conduct, Bhasma-Vrata, and Shiva’s Boon to the Sages
ये हि मां भस्मनिरता भस्मना दग्धकिल्बिषाः यथोक्तकारिणो दान्ता विप्रा ध्यानपरायणाः
ye hi māṃ bhasmaniratā bhasmanā dagdhakilbiṣāḥ yathoktakāriṇo dāntā viprā dhyānaparāyaṇāḥ
Những bậc Bà-la-môn hiền triết, chuyên tâm với Ta qua thánh tro (bhasma)—nhờ tro ấy mà tội lỗi bị thiêu đốt—hành trì đúng như lời dạy, tự chế, và một lòng nương nơi thiền định: họ thật sự hòa hợp với Ta, Pati (Chúa Tể) giải thoát paśu (linh hồn) khỏi dây trói pāśa.
Suta Goswami (narrating Shiva-oriented teaching within the Linga Purana’s discourse)
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.
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).
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.