Shloka 10

Adhyaya 34: भस्ममहात्म्यं—अग्नीषोमात्मक-शिवतत्त्वं तथा पाशुपतव्रतप्रशंसा

Devanagari script

भस्मस्नानविशुद्धात्मा जितक्रोधो जितेन्द्रियः मत्समीपं समागम्य न भूयो विनिवर्तते

Transliteration

bhasmasnānaviśuddhātmā jitakrodho jitendriyaḥ matsamīpaṃ samāgamya na bhūyo vinivartate

Translation

Người có nội tâm được thanh tịnh nhờ tắm bằng tro thiêng, đã thắng giận và chế ngự các căn—khi đến gần Ta—sẽ không còn trở lại nữa (với trói buộc và lưu lạc luân hồi).

Word by Word

• भस्मस्नान (bhasma-snāna): bathing with sacred ash

• विशुद्धात्मा (viśuddha-ātmā): purified in soul/inner self

• जितक्रोधः (jita-krodhaḥ): one who has conquered anger

• जितेन्द्रियः (jita-indriyaḥ): one who has mastered the senses

• मत्समीपम् (mat-samīpam): near to Me (Śiva as Pati)

• समागम्य (samāgamya): having approached/attained

• न (na): not

• भूयः (bhūyaḥ): again

• विनिवर्तते (vinivartate): returns/turns back (to saṃsāra)

Speaker

Shiva (within Suta’s narration to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It links external Shaiva observance (bhasma-snana) with inner transformation—anger-control and sense-mastery—presenting Linga-centered practice as a complete path from ritual purity to liberation.

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

Shiva is presented as Pati—the liberating Lord whose proximity signifies release from pasha; approaching Him is not mere physical nearness but attainment of His grace and state, resulting in non-return to bondage.

What ritualistic or Yogic practice is highlighted here?

Bhasma-snana (application/bath of sacred ash) combined with Pashupata-style yama-like disciplines: conquering krodha (anger) and jita-indriya (sense-restraint), culminating in steadfast orientation to Shiva.