Shloka 9

Adhyaya 34: भस्ममहात्म्यं—अग्नीषोमात्मक-शिवतत्त्वं तथा पाशुपतव्रतप्रशंसा

Devanagari script

तदाप्रभृति लोकेषु रक्षार्थमशुभेषु च भस्मना क्रियते रक्षा सूतिकानां गृहेषु च

Transliteration

tadāprabhṛti lokeṣu rakṣārthamaśubheṣu ca bhasmanā kriyate rakṣā sūtikānāṃ gṛheṣu ca

Translation

自那时起，在诸世界中，为了护持，也为了抵御不祥之影响，人们以圣灰行护身之法；同样，在产妇之家，也以圣灰作护佑之仪。

Word by Word

• tadā-prabhṛti: from that time onward

• lokeṣu: in the worlds/among people

• rakṣā-artham: for the purpose of protection

• aśubheṣu: in (matters of) inauspiciousness/evil omens

• ca: and

• bhasmanā: by/with ash (bhasma)

• kriyate: is done/is performed

• rakṣā: protection/warding rite

• sūtikānām: of women in the post-partum state

• gṛheṣu: in homes/households

• ca: also

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It establishes bhasma (sacred ash) as a Shaiva protective sacramental used alongside Shiva-centric worship, functioning as raksha against aśubha and as a purifier aligned with devotion to Pati (Shiva).

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

By presenting bhasma as a universal protector, the verse implies Shiva’s grace as the safeguarding power that burns impurities—symbolically reducing pasha (bondage/impurity) to ash and protecting the pashu (soul) in vulnerable conditions.

What ritualistic or Yogic practice is highlighted here?

A raksha-vidhi using bhasma—applying or keeping sacred ash for warding off inauspicious forces, especially in sūtikā-gṛha (post-partum households), consistent with Shaiva purity and protection observances.