Shloka 31

श्वेतमुनिना कालस्य निग्रहः (मृत्युञ्जय-भक्ति-प्रसादः)

Devanagari script

केन वा तपसा देव यज्ञेनाप्यथ केन वा व्रतैर्वा भगवद्भक्ता भविष्यन्ति द्विजातयः

Transliteration

kena vā tapasā deva yajñenāpyatha kena vā vratairvā bhagavadbhaktā bhaviṣyanti dvijātayaḥ

Translation

يا ديفا، بأيِّ تَقَشُّفٍ، أو بأيِّ يَجْنَا (قُربان)، أو بأيِّ نُذورٍ ورياضاتٍ يصيرُ ذوو الولادتين مُحِبّين عابدين للربّ المبارك—عابدين للـ«پَتي» الذي يُحرِّر الـ«پَشو» من الـ«پاشا»؟

Word by Word

• केन (kena): by what/through what means

• वा (vā): or

• तपसा (tapasā): by austerity, ascetic heat

• देव (deva): O God/O Deva

• यज्ञेन (yajñena): by sacrifice, Vedic rite

• अपि (api): also/even

• अथ (atha): then/and

• केन (kena): by what

• वा (vā): or

• व्रतैः (vrataiḥ): by vows/observances

• वा (vā): or

• भगवद्-भक्ताः (bhagavad-bhaktāḥ): devotees of the Lord

• भविष्यन्ति (bhaviṣyanti): will become

• द्विजातयः (dvijātayaḥ): the twice-born (Brahmin/Kshatriya/Vaishya)

Speaker

Suta Goswami (narrating an internal inquiry addressed to Deva/Shiva within the chapter’s dialogue)

Characters & Entities

• Shiva

FAQs

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

It frames the core question of sādhanā: which discipline—tapas, yajña, or vrata—matures the dvija into genuine bhakti, the inner qualification for fruitful Linga-pūjā beyond mere ritual form.

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

By calling him “Deva” and “Bhagavat,” the verse points to Shiva as Pati—the supreme Lord whose grace converts practice into devotion and ultimately releases the paśu (individual soul) from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Three classical means are highlighted—tapas (discipline/inner heat), yajña (Vedic sacrificial worship), and vrata (vowed observances)—as complementary Shaiva pathways that culminate in bhakti and readiness for Pāśupata-oriented worship.