Shloka 19

श्वेतमुनिना कालस्य निग्रहः (मृत्युञ्जय-भक्ति-प्रसादः)

Devanagari script

ततः सदाशिवः स्वयं द्विजं निहन्तुमागतम् निहन्तुमन्तकं स्मयन् स्मरारियज्ञहा हरः

Transliteration

tataḥ sadāśivaḥ svayaṃ dvijaṃ nihantumāgatam nihantumantakaṃ smayan smarāriyajñahā haraḥ

Translation

Then Sadāśiva Himself—Hara, slayer of Kāma and destroyer of Dakṣa’s sacrifice—smilingly came forth to strike down that brāhmaṇa, and even to subdue Antaka (Death) who had come to kill.

Word by Word

• ततः (tataḥ): then

• सदाशिवः (sadāśivaḥ): Sadāśiva, the ever-auspicious Lord (Pati)

• स्वयं (svayaṁ): Himself

• द्विजम् (dvijam): the twice-born/brāhmaṇa

• निहन्तुम् (nihantum): to slay, to strike down

• आगतम् (āgatam): who had come/approached

• निहन्तुम् (nihantum): to kill

• अन्तकम् (antakam): Antaka, Death (Yama/Death-principle)

• स्मयन् (smayan): smiling, with a gentle laugh

• स्मरारि-यज्ञहा (smarāri-yajñahā): enemy of Smara (Kāma) and destroyer of the (Dakṣa-)yajña

• हरः (haraḥ): Hara, Shiva who removes (pāśa/bondage)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Sadashiva
• Shiva (Hara)
• Antaka (Death/Yama)
• Smara (Kama)
• Daksha (implied by yajna)

FAQs

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

It frames Shiva (the Linga’s supreme referent) as Pati who protects devotees and dissolves hostile forces—even Death—showing why Linga-upasana is taken as refuge beyond worldly fear.

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

Shiva appears as Sadāśiva—transcendent yet personally intervening—smiling while restraining destruction, indicating sovereign mastery over karma, time, and the death-principle, while remaining compassionate and unbound.

What ritualistic or Yogic practice is highlighted here?

The verse implies śaraṇāgati (taking refuge) and Pāśupata orientation: by aligning the pashu (soul) to Pati through Shiva-bhakti/Linga-puja, the pāśa (bondage of fear and death) is removed by Hara.