Shloka 9

श्वेतमुनिना कालस्य निग्रहः (मृत्युञ्जय-भक्ति-प्रसादः)

Devanagari script

नेतुं यस्योत्थितश्चाहं यमलोकं क्षणेन वै यस्माद्गतायुस्त्वं तस्मान् मुने नेतुमिहोद्यतः

Transliteration

netuṃ yasyotthitaścāhaṃ yamalokaṃ kṣaṇena vai yasmādgatāyustvaṃ tasmān mune netumihodyataḥ

Translation

„Ich bin aufgestanden, um dich — wahrlich in einem Augenblick — in Yamas Reich zu führen. Da deine dir zugemessene Lebenszeit zu Ende gegangen ist, bin ich, o Weiser, hier, bereit, dich fortzuleiten.“

Word by Word

• netum: to lead away/take

• yasya: whom/for whom

• utthitaḥ: risen/stood up

• ca: and

• aham: I

• yamalokam: to the world of Yama (lord of death)

• kṣaṇena: in an instant

• vai: indeed

• yasmāt: because/since

• gata-āyuḥ: one whose lifespan has departed/ended

• tvam: you

• tasmāt: therefore

• mune: O sage

• netum: to take/lead

• iha: here

• udyataḥ: ready/prepared

Speaker

Yama-dūta (messenger of Yama)

Characters & Entities

• Yama

FAQs

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

It underscores that ordinary beings (paśu) are bound by pāśa—karma and Kāla—so Linga-worship is pursued as a Shaiva means to seek Pati (Shiva) for protection, purification, and liberation beyond Yama’s jurisdiction.

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

By implication, it contrasts the soul’s helplessness before death with the Shaiva Siddhanta view that Shiva as Pati alone is independent of Kāla; union with Shiva through grace and sādhanā is what leads beyond mortal compulsion.

What ritualistic or Yogic practice is highlighted here?

The verse points to the urgency of Pāśupata-oriented sādhanā—Shiva-pūjā, japa, and inner detachment—so the paśu is not dragged by karmic necessity but turns toward Pati for mokṣa.