Chapter 34 of the Liṅga Mahāpurāṇa (Pūrvabhāga), titled "The Praise of Yogis", proclaims Śiva as the unified essence of Agni (fire) and Soma (moon), the two forces underlying purification and nourishment. Sacred ash (bhasma) is exalted as the embodiment of Agni’s purifying power, capable of burning away all sins and sanctifying the devotee. Śiva describes true clothing not as external garments but as inner virtues like patience, non-violence, and sense-control. The Pāśupata vow and yoga discipline are declared supreme, and sacred ash, when applied with devotion, leads the practitioner to liberation or divine status.
The chapter contrasts two spiritual paths: the Northern Path (uttara-mārga), rooted in sāttvic devotion, leads to immortality, while the Southern Path (dakṣiṇa-mārga), involving tantric cremation-ground practices, grants eight siddhis like Aṇimā and Prāpti, and ultimately immortality. Śiva asserts that even Viṣṇu attained greatness through Rudra-bhakti, and emphasizes that ascetic yogis—regardless of outward appearance—must be revered as embodiments of the divine. Yogis with sacred ash, matted locks, or shaven heads are to be worshipped like Śiva Himself, as they walk the path of ultimate realization.
श्रीभगवानुवाच
एतद्वः संप्रवक्ष्यामि कथा सर्वस्वमद्य वै।
अग्निर्ह्यहं सोमकर्ता सोमश्चाग्निमुपाश्रितः॥१॥
śrībhagavānuvāca
etadvaḥ saṃpravakṣyāmi kathā sarvasvamadya vai|
agnirhyahaṃ somakartā somaścāgnimupāśritaḥ||1||
The Blessed Lord said: Now, I shall narrate to you the whole story. Indeed, I am Agni (the Fire); I am the creator of Soma (the Moon); and Soma, in turn, is dependent upon Agni.
कृतमेतद्वहत्यग्निर्भूयो लोकसमाश्रयात्।
असकृतत्वाग्निना दग्धं जगत् स्थावरजङ्गमम्॥२॥
kṛtametadvahatyagnirbhūyo lokasamāśrayāt|
asakṛtatvāgninā dagdhaṃ jagat sthāvarajaṅgamam||2||
Agni bears (carries) what is offered (in the sacrifice), due to its repeated association with the worlds. Indeed, time and again, the entire world — both mobile and immobile — is burned by Agni.
भस्मसाद्विहितं सर्वं पवित्रमिदमुत्तमम् ।
भस्मना वीर्यमास्थाय भूतानि परिषिंचति ॥ ३ ॥
bhasmasādvihitaṃ sarvaṃ pavitramidamuttamam |
bhasmanā vīryamāsthāya bhūtāni pariṣiṃcati || 3 ||
Everything is ultimately reduced to ashes; and ash is considered supremely pure. By assuming potency (vīrya) through the ash, Soma sanctifies (anoints) all beings.
अग्निकार्यं च यः कृत्वा करिष्यति त्रियायुषम् ।
भस्मना मम वीर्येण मुच्यते सर्वकिल्बिषैः ॥ ४॥
agnikāryaṃ ca yaḥ kṛtvā kariṣyati triyāyuṣam |
bhasmanā mama vīryeṇa mucyate sarvakilbiṣaiḥ || 4||
He who performs the fire ritual (Agni-kārya) in accordance with the Vedic injunctions and with the intention of attaining the threefold span of life, is freed from all sins by means of the ash, which holds My divine potency.
भासतेत्येव यद्भस्म शुभं भावयते च यत् ।
भक्षणात् सर्वपापानां भस्मेति परिकीर्तितम् ॥५॥
bhāsatetyeva yadbhasma śubhaṃ bhāvayate ca yat |
bhakṣaṇāt sarvapāpānāṃ bhasmeti parikīrtitam ||5||
It is called bhasma (sacred ash) because it bhāsate — shines; because it bhāvayate — sanctifies or purifies; and because it devours (bhakṣaṇāt) all sins — thus, it is renowned as bhasma.
ऊष्मपाः पितरो ज्ञेया देवा वै सोमसंभवाः ।
अग्नीसोमात्मकं सर्वं जगत्स्थावरजङ्गमम् ॥६॥
ūṣmapāḥ pitaro jñeyā devā vai somasaṃbhavāḥ |
agnīsomātmakaṃ sarvaṃ jagatsthāvarajaṅgamam ||6||
The Pitṛs (ancestral spirits) are to be known as drinkers of warmth i.e., they receive offerings through heat (Agni). The Devas are indeed born of Soma. The entire universe of the mobile and immobile beings (both stationary, plants and mountains and moving, animals, humans) is of the nature of Agni or Soma. Everything is composed of Agni and Soma.
अहमग्निर्महातेजाः सोमश्चैषा महांबिका ।
अहमग्निश्च सोमश्च प्रकृत्या पुरुषः स्वयम्॥७॥
ahamagnirmahātejāḥ somaścaiṣā mahāṃbikā |
ahamagniśca somaśca prakṛtyā puruṣaḥ svayam||7||
I am Agni, of immense radiance, and this Great Goddess (Mahāmbikā) is Soma. Indeed, I am both Agni and Soma — by nature, I am both Prakṛti and Puruṣa.
तस्माद्भस्म महाभागा मद्वीर्यमिति चोच्यते ।
स्ववीर्यं वपुषा चैव धारयामीति वै स्थितिः ॥८॥
tasmādbhasma mahābhāgā madvīryamiti cocyate |
svavīryaṃ vapuṣā caiva dhārayāmīti vai sthitiḥ ||8||
Therefore, O blessed one, the sacred ash is said to be My very potency (vīrya). Indeed, I uphold My own potency through My form — such is the eternal truth.
तदाप्रभृति लोकेषु रक्षार्थमशुभेषु च ।
भस्मना क्रियते रक्षा सूतिकानां गृहेषु ॥९॥
tadāprabhṛti lokeṣu rakṣārthamaśubheṣu ca |
bhasmanā kriyate rakṣā sūtikānāṃ gṛheṣu ||9||
From that time onward, in all worlds, for the purpose of protection — especially during inauspicious occasions — ashes are employed as a safeguard, particularly in the houses of women after childbirth.
भस्मस्नानविशुद्धात्मा जितक्रोधो जितेन्द्रियः ।
मत्समीपं समागम्य न भूयो विनिवर्तते ॥ १०॥
bhasmasnānaviśuddhātmā jitakrodho jitendriyaḥ |
matsamīpaṃ samāgamya na bhūyo vinivartate || 10||
He whose soul has been purified by bathing in sacred ash, who has conquered anger and mastered his senses — having reached My presence, does not return again (to worldly existence).
व्रतं पाशुपतं योगं कापिलं चैव निर्मितम् ।
पूर्वं पाशुपतं ह्येतन्निर्मितं तदनुत्तमम् ॥११॥
vrataṃ pāśupataṃ yogaṃ kāpilaṃ caiva nirmitam |
pūrvaṃ pāśupataṃ hyetannirmitaṃ tadanuttamam ||11||
The Pāśupata vow (vrata) and the discipline of Yoga, as well as the Sāṅkhya of Kapila, have been established (by Me). Among them, the Pāśupata system was instituted first — and it is the supreme one.
शेषाश्चाश्रमिणः सर्वे पश्चात्सृष्टाः स्यंभुवा ।
सृष्टिरेषा मया सृष्टा लज्जामोहभयात्मिका ॥१२॥
śeṣāścāśramiṇaḥ sarve paścātsṛṣṭāḥ syaṃbhuvā |
sṛṣṭireṣā mayā sṛṣṭā lajjāmohabhayātmikā ||12||
Thereafter, the four asramas of life were caused to be made by Brahma. The universe comprising of shame (modesty), delusion and fear (qualities that define conditioned existence and human society post-creation) was created by me. All the gods, sages and other human bodies were born naked.
नग्ना एव हि जायंते देवता मुनयस्तथा ।
ये चान्ये मानवा लोके सर्वे जायंत्यवाससः ॥१३॥
इंद्रियैरजितैर्नग्नो दुकूलेनापि संवृतः ।
तैरेव संवृतैर्गुप्तो न वस्त्रं कारणं स्मृतम्॥१४॥
nagnā eva hi jāyaṃte devatā munayastathā |
ye cānye mānavā loke sarve jāyaṃtyavāsasaḥ ||13||
iṃdriyairajitairnagno dukūlenāpi saṃvṛtaḥ |
taireva saṃvṛtairgupto na vastraṃ kāraṇaṃ smṛtam||14||
Indeed, the gods are born naked, and so are the sages. And all other human beings in the world are likewise born without clothing.
Even if covered with fine garments, one who has not mastered the senses is still considered naked. But one who is guarded by self-control of the senses is truly clothed — thus, garments are not regarded as the true covering.
क्षमा धृतिरहिंसा च वैराग्यं चैव सर्वशः ।
तुल्यौ मानावमानौ च तदावरणमुत्तमम्॥१५॥
kṣamā dhṛtirahiṃsā ca vairāgyaṃ caiva sarvaśaḥ |
tulyau mānāvamānau ca tadāvaraṇamuttamam||15||
Forgiveness, steadfastness, fortitude, or patience, non-violence, and complete renunciation — along with equal regard for honor and dishonor (maintaining equanimity) — these are the supreme coverings (of the self) i.e., these virtues are the true adornments or garments for a spiritual aspirant.
भस्मस्नानेन दिग्धाङ्गो ध्यायते मनसा भवम्।
यद्यकार्यसहस्राणि कृत्वा यः स्नाति भस्मना ॥ १६ ॥
तत्सर्वं दहते भस्म यथाग्निस्तेजसा वनम् ।
तस्माद्यत्नपरो भूत्वा त्रिकालमपि यः सदा ॥ १७॥
भस्मना कुरुते स्नानं गाणपत्यं स गच्छति ।
bhasmasnānena digdhāṅgo dhyāyate manasā bhavam|
yadyakāryasahasrāṇi kṛtvā yaḥ snāti bhasmanā || 16 ||
tatsarvaṃ dahate bhasma yathāgnistejasā vanam |
tasmādyatnaparo bhūtvā trikālamapi yaḥ sadā || 17||
bhasmanā kurute snānaṃ gāṇapatyaṃ sa gacchati |
Anointed with sacred ash, he who mentally contemplates Bhava (Śiva), and even if he has committed thousands of improper deeds (mistakes), yet bathes in ash— that ash burns away all those deeds, just as fire consumes a forest with its radiance. Therefore, he who diligently bathes in sacred ash three times daily indeed attains the state of Gaṇapati (a supreme spiritual leader or divine status).
समाहृत क्रतून् सर्वान्गृहीत्वा व्रतमुत्तमम् ॥ १८ ॥
ध्यायांति ये महादेवं लीलासद्भावभाविताः ।
उत्तरेणार्यपंथानं तेऽमृतत्वमवाप्नुयुः॥१९॥
दक्षिणेन च पंथानं ये श्मशानानि भेजिरे ।
अणिमा गरिमा चैव लघिमा प्राप्तिरेव च ॥ २० ॥
इच्छा कामावसायित्वं तथा प्राकाम्यमेव च।
ईशित्वं च वशित्वं च अमरत्वं च ते गताः ॥ २१॥
samāhṛta kratūn sarvāngṛhītvā vratamuttamam || 18 ||
dhyāyāṃti ye mahādevaṃ līlāsadbhāvabhāvitāḥ |
uttareṇāryapaṃthānaṃ te’mṛtatvamavāpnuyuḥ||19||
dakṣiṇena ca paṃthānaṃ ye śmaśānāni bhejire |
aṇimā garimā caiva laghimā prāptireva ca || 20 ||
icchā kāmāvasāyitvaṃ tathā prākāmyameva ca|
īśitvaṃ ca vaśitvaṃ ca amaratvaṃ ca te gatāḥ || 21||
Having completed all sacrificial rites (kratus), and having undertaken the supreme vow (vrata)—those who meditate upon the Great God (Mahādeva), absorbed in the truth of His divine play (līlā),they follow the noble northern path (uttareṇa ārya-panthānam) and attain immortality (amṛtatva). Those who traverse the southern path and dwell in cremation grounds (śmaśānas), they attain the siddhis (perfections): Aṇimā (minuteness), Garimā (heaviness), Laghimā (lightness), and Prāpti (attainment). Along with Icchā (control of will), Kāmāvaśāyitva (mastery over desires), Prākāmya (fulfillment of desires), Īśitva (lordship), Vaśitva (control over all), and ultimately, immortality — these they attain.
These verses describe two spiritual trajectories:
Northern Path (uttara-mārga): associated with sāttvic, contemplative devotion to Mahādeva, leading to amṛtatva (immortality/liberation). Southern Path (dakṣiṇa-mārga): associated with ascetic, tantric practices (especially cremation-ground sādhana), resulting in acquisition of the eight siddhis (supernatural powers).
The list of eight siddhis:
Aṇimā – becoming extremely small Garimā – becoming heavy Laghimā – becoming light Prāpti – obtaining anything anywhere Icchā – free will Kāmāvaśāyitva – mastery over desires Prākāmya – irresistible will power Īśitva & Vaśitva – supreme sovereignty and control
Amaratvam (अमरत्वम्) – final immortality, shared by both paths, though approached differently.
इंद्रादयस्तथा देवा: कामिकव्रतमास्थिताः।
ऐश्वर्यं परमं प्राप्य सर्वे प्रथिततेजसः ॥२२॥
iṃdrādayastathā devā: kāmikavratamāsthitāḥ|
aiśvaryaṃ paramaṃ prāpya sarve prathitatejasaḥ ||22||
Indra and the other Devas, having observed the Kāmika vow (kāmika-vrata), attained supreme sovereignty (aiśvarya), and all became renowned for their brilliance, their spiritual radiance or divine power (prathita-tejas).
व्यपगतमदमोहमुक्तरागस्त-
मरजदोषविवर्जितस्वभावः ।
परिभवमिदमुत्तमं विदित्वा
पशुपतियोगपरो भवेत्सदैव ॥ २३ ॥
vyapagatamadamohamuktarāgasta-
marajadoṣavivarjitasvabhāvaḥ |
paribhavamidamuttamaṃ viditvā
paśupatiyogaparo bhavetsadaiva || 23 ||
One who is free from pride (mada), delusion (moha), and attachment (rāga), whose nature is devoid of the defects of tamas and rajas, understanding the supreme truth that all worldly things are perishable (paribhava), should ever remain devoted to the Pāśupata Yoga.
इमं पाशुपतं ध्यायन् सर्वपापप्रणाशनम् ।
यः पठेच्च शुचिर्भूत्वा श्रद्दधानो जितेन्द्रियः ॥ २४॥
सर्वपापविशुद्धात्मा रुद्रलोकं स गच्छति ।
ते सर्वे मुनयः श्रुत्वा वसिष्ठाद्या द्विजोत्तमाः ॥ २५ ॥
भस्मपाण्डुरदिग्धाङ्गा बभूवुर्विगतस्पृहाः ।
रुद्रलोकाय कल्पान्ते संस्थिताः शिवतेजसा ॥ २६ ॥
imaṃ pāśupataṃ dhyāyan sarvapāpapraṇāśanam |
yaḥ paṭhecca śucirbhūtvā śraddadhāno jitendriyaḥ || 24||
sarvapāpaviśuddhātmā rudralokaṃ sa gacchati |
te sarve munayaḥ śrutvā vasiṣṭhādyā dvijottamāḥ || 25 ||
bhasmapāṇḍuradigdhāṅgā babhūvurvigataspṛhāḥ |
rudralokāya kalpānte saṃsthitāḥ śivatejasā || 26 ||
He who meditates upon this Pāśupata teaching, the destroyer of all sins (sarva-pāpa-praṇāśanam), and recites it while being pure (śuci), full of faith (śraddhā), and with controlled senses (jitendriya), becomes purified from all sins (sarva-pāpa-viśuddhātmā) and attains the world of Rudra (Rudraloka).
All those sages, led by Vasiṣṭha and other foremost Brāhmaṇas (dvija-uttamāḥ), upon hearing this, smeared their bodies with pale sacred ash (bhasma-pāṇḍura-digdhāṅgāḥ), becoming free from all desires (vigata-spṛhāḥ). At the end of the kalpa, they remained absorbed in Śiva’s effulgence (Śiva-tejas) and ascended to Rudraloka.
तस्मान्न निंद्या पूज्याश्च विकृता मलिना अपि ।
रूपान्तिाश्च विप्रेन्द्राः सदा योगींद्रशङ्कया ॥ २७ ॥
tasmānna niṃdyā pūjyāśca vikṛtā malinā api |
rūpāntiāśca viprendrāḥ sadā yogīṃdraśaṅkayā || 27 ||
Therefore, one must not condemn but rather revere even those who are deformed or unclean in appearance. For the foremost among Brāhmaṇas (dvijendraḥ), regardless of their external form (rūpāntarāḥ), should always be approached with the awareness that they might be great Yogis in disguise (yogīndra-śaṅkā).
बहुना किं प्रलापेन भवभक्ता द्विजोत्तमाः ।
संपूज्याः सर्वयत्नेन शिववन्नात्र संशयः ॥ २८ ॥
bahunā kiṃ pralāpena bhavabhaktā dvijottamāḥ |
saṃpūjyāḥ sarvayatnena śivavannātra saṃśayaḥ || 28 ||
What need is there for excessive speech? The Brāhmaṇas who are devoted to Bhava (Śiva) should be worshipped with every effort — just like Śiva Himself. There is no doubt about this.
मलिनाश्चैव विप्रेंदा भवभक्ता दृढव्रताः ।
दधीचस्तु यथा देवदेवं जित्वा व्यवस्थितः ॥ २९॥
नारायणं तथा लोके रुद्रभक्त्या न संशयः ।
तस्मात्सर्वप्रयत्नेन भस्मदिग्धतनूरुहाः ॥ ३०॥
टिनो मुण्डिनश्चैव नग्ना नानाप्रकारिणः ।
संपूज्याः शिववन्नित्यं मनसा कर्मणा गिरा ॥ ३१ ॥
malināścaiva vipreṃdā bhavabhaktā dṛḍhavratāḥ |
dadhīcastu yathā devadevaṃ jitvā vyavasthitaḥ || 29||
nārāyaṇaṃ tathā loke rudrabhaktyā na saṃśayaḥ |
tasmātsarvaprayatnena bhasmadigdhatanūruhāḥ || 30||
ṭino muṇḍinaścaiva nagnā nānāprakāriṇaḥ |
saṃpūjyāḥ śivavannityaṃ manasā karmaṇā girā || 31 ||
Even if externally unclean, the foremost Brāhmaṇas (viprendrāḥ) who are devoted to Bhava (Śiva) and firm in their vows (dṛḍha-vratāḥ), should be regarded as established in supreme attainment — just like Dadhīca, who, through Śiva-bhakti, overcame even the god of gods (devadevam).
Indeed, through devotion to Rudra, even Nārāyaṇa (Viṣṇu) became supreme in this world — of this, there is no doubt. Therefore, with every effort, those whose body-hairs are smeared with sacred ash (bhasma-digdha-tanū-ruhāḥ), those with matted locks (ṭiṇaḥ), shaven heads (muṇḍinaḥ), or those who go naked (nagnāḥ), and of various kinds, must always be worshipped like Śiva Himself, in thought (manasā), deed (karmanā), and word (girā).
इति श्रीलिङ्गमहापुराणे पूर्वभागे योगिप्रशंसानाम
चतुस्त्रिंशोऽध्यायः ॥ ३४॥
iti śrīliṅgamahāpurāṇe pūrvabhāge yogipraśaṃsānāma
catustriṃśo’dhyāyaḥ || 34||
Thus ends the thirty-fourth chapter (catuśtriṃśaḥ adhyāyaḥ) in the Pūrvabhāga (First Section) of the Śrī Liṅga Mahāpurāṇa, entitled “The Praise of Yogis” (Yogi-praśaṁsā-nāma).
This chapter opens with Śiva declaring His identity as both Agni and Soma, the elemental forces behind purification and nourishment in the universe. He reveals that all beings—mobile and immobile—are composed of these two energies. Sacred ash (bhasma) is extolled as the divine essence of Agni, a purifier capable of absolving sins. Śiva explains its etymology and spiritual potency, emphasizing its role in rituals, purification, and sanctity, especially in postnatal care and spiritual observances.
Śiva then speaks of the Pāśupata vow (vrata) and Yoga discipline, tracing their divine origin to Himself and affirming the primacy of the Pāśupata path. He underscores that true clothing is not material garments but virtues such as self-restraint, forgiveness, and equanimity. Sacred ash, when applied with devotion and mindfulness, burns away even the gravest sins, purifying the soul.
The chapter details two spiritual paths:
Eight siddhis (perfections) are listed: Aṇimā, Garimā, Laghimā, Prāpti, Icchā, Kāmāvaśāyitva, Prākāmya, and Īśitva–Vaśitva. Both paths culminate in immortality, but through distinct approaches.
The narrative highlights examples of gods and sages, including Indra, the Devas, and Dadhīca, who attained divine power through observance of vows and Śiva-bhakti. Even Viṣṇu (Nārāyaṇa) is said to have achieved supremacy through devotion to Rudra.
The chapter concludes with a powerful admonition: external appearance is not a measure of spiritual greatness. Even unclean or deformed yogis should be revered as embodiments of Śiva. Brāhmaṇas devoted to Bhava—whether clothed, naked, or ascetically adorned—must be honored as divine, for they embody supreme realization.