Shloka 10

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

Devanagari script

न हसेन्नाप्रियं ब्रूयाद् अमुत्रेह हितार्थवान् यस्तान्निन्दति मूढात्मा महादेवं स निन्दति

Transliteration

na hasennāpriyaṃ brūyād amutreha hitārthavān yastānnindati mūḍhātmā mahādevaṃ sa nindati

Translation

为求此世与彼世的真实利益，不应嘲笑，也不应出口刻薄。愚迷之人若诋毁信徒与湿婆行持，便是在诋毁大天自身——因为作为主宰（Pati）的湿婆，常在其奉献者与其法被尊崇之处显现。

Word by Word

• na: not

• haset: should laugh/mock

• na: not

• apriyam: unpleasant/harsh (speech)

• brūyāt: should speak

• amutra: in the other world (hereafter)

• iha: here (in this world)

• hitārthavān: intent on welfare/benefit

• yaḥ: whoever

• tān: them (the devotees/virtuous ones being referred to)

• nindati: reviles/blames

• mūḍha-ātmā: deluded-minded person

• mahādevam: Mahādeva (Śiva)

• saḥ: he

• nindati: reviles.

Speaker

Suta Goswami (narrating dharma-teachings within the Linga Purana discourse)

Characters & Entities

• Shiva
• Mahadeva

FAQs

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

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.

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

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.

What ritualistic or Yogic practice is highlighted here?

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.