Shloka 16

श्वेतमुनिना कालस्य निग्रहः (मृत्युञ्जय-भक्ति-प्रसादः)

Devanagari script

मया बद्धो ऽसि विप्रर्षे श्वेतं नेतुं यमालयम् अद्य वै देवदेवेन तव रुद्रेण किं कृतम्

Transliteration

mayā baddho 'si viprarṣe śvetaṃ netuṃ yamālayam adya vai devadevena tava rudreṇa kiṃ kṛtam

Translation

「おお、婆羅門の聖仙のうち最勝なる者よ。私は白者（シュヴェータ）を閻魔の住処へ連れて行くため、汝を縛った。だが今日――汝のルドラ、神々の神は何をなしたのか。」

Word by Word

• मया: by me

• बद्धोऽसि: you are bound

• विप्रर्षे: O best of sages/Brahmin seer

• श्वेतम्: Śveta (proper name)

• नेतुम्: to lead/take

• यमालयम्: to the abode of Yama (lord of death)

• अद्य: today/now

• वै: indeed

• देवदेवेन: by/through the God of gods

• तव: your

• रुद्रेण: by Rudra

• किम्: what?

• कृतम्: has been done/done (accomplished)

Speaker

Yama’s messenger (Yamaduta)

Characters & Entities

• Rudra
• Shiva
• Yama
• Śveta

FAQs

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

The verse highlights that devotion to Rudra (often expressed through Linga-upāsanā) invokes Shiva’s anugraha (grace), which can override the ordinary claim of Yama—showing the Linga as a refuge where Pati protects the Pashu from Pāśa.

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

Shiva is implied as Deva-deva and Pati: the supreme Lord whose sovereignty transcends the karmic administration of death (Yama), capable of releasing bound souls through compassionate intervention.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata-bhakti and śaraṇāgati (surrender): by taking refuge in Rudra through worship and remembrance, the soul’s bondage (pāśa) is loosened, even when death’s messengers attempt arrest.