Shloka 3

श्वेतमुनिना कालस्य निग्रहः (मृत्युञ्जय-भक्ति-प्रसादः)

Devanagari script

रुद्राध्यायेन पुण्येन नमस्तेत्यादिना द्विजाः ततः कालो महातेजाः कालप्राप्तं द्विजोत्तमम्

Transliteration

rudrādhyāyena puṇyena namastetyādinā dvijāḥ tataḥ kālo mahātejāḥ kālaprāptaṃ dvijottamam

Translation

يا معشرَ ذوي الولادتين، ببركة تلاوة «فصل رودرا» الميمون، المفتتح بقول «نَمَسْ تِه» (سلامٌ وخضوعٌ لك)، أقبل كالا ذو البأس والضياء—الزمن/الموت—إلى أفضل البراهمة وقد حان أجله المقدر.

Word by Word

• रुद्राध्यायेन: by the chapter/hymn to Rudra

• पुण्येन: by the meritorious (act)

• नमस्ते-इत्यादिना: beginning with “namas te” and similar salutations

• द्विजाः: O twice-born (Brahmins/sages)

• ततः: then/thereupon

• कालः: Kāla (Time/Death)

• महातेजाः: of great splendor/power

• काल-प्राप्तम्: one whose appointed time had come

• द्विजोत्तमम्: the best among Brahmins

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Rudra
• Kāla

FAQs

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

It links Shiva-centered recitation (Rudra-adhyāya beginning with salutations) with the decisive moment of kāla, implying that devotion to Pati (Shiva) sanctifies the pashu’s passage through time and death.

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

By foregrounding Rudra-recitation at the moment Kāla arrives, the verse implies Shiva’s supremacy over time—Shiva-tattva as Mahākāla, the Lord (Pati) before whom kāla functions as an instrument, not an absolute power.

What ritualistic or Yogic practice is highlighted here?

Japa/recitation of Rudra-adhyāya with “namas te” salutations—used as a Shaiva sādhanā aligned with Pāśupata discipline to loosen pāśa (bondage), especially fear and attachment at life’s end.