Shloka 8

श्वेतमुनिना कालस्य निग्रहः (मृत्युञ्जय-भक्ति-प्रसादः)

Devanagari script

कः समर्थः परित्रातुं मया ग्रस्तं द्विजोत्तम अनेन मम किं विप्र रौद्रेण विधिना प्रभोः

Transliteration

kaḥ samarthaḥ paritrātuṃ mayā grastaṃ dvijottama anena mama kiṃ vipra raudreṇa vidhinā prabhoḥ

Translation

「おお、最勝の再生者よ。われに呑み取られた者を、いったい誰が救い得ようか。しかも、婆羅門よ、主の猛き法—ルドラの勅命に対して、われに何ができよう。」

Word by Word

• कः (kaḥ): who

• समर्थः (samarthaḥ): capable, competent

• परित्रातुम् (paritrātum): to rescue, to protect fully

• मया (mayā): by me

• ग्रस्तम् (grastam): seized, swallowed, overpowered

• द्विजोत्तम (dvijottama): O best of the twice-born (brāhmaṇa)

• अनेन (anena): by this, against this

• मम (mama): for me, of me

• किम् (kim): what (can be done)

• विप्र (vipra): O brāhmaṇa

• रौद्रेण (raudreṇa): by/with the fierce (Rudra’s)

• विधिना (vidhinā): ordinance, rule, decree

• प्रभोः (prabhoḥ): of the Lord (the Master, Śiva/Rudra)

Speaker

An unnamed afflicting power/agent (a personified force of bondage or calamity) speaking to a Brahmin (dvijottama/vipra) within Suta’s narration

Characters & Entities

• Rudra
• Shiva

FAQs

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

It frames all afflictions and “grasping” forces as subordinate to Rudra’s supreme ordinance, implying that true protection comes through turning to Pati (Śiva) via devotion and Linga-centered worship rather than relying on lesser agencies.

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

Śiva appears as Prabhu/Pati whose raudra-vidhi (sovereign, awe-inspiring law) cannot be overridden—highlighting Shiva-tattva as the ultimate authority governing bondage (pāśa) and release (mokṣa) of the pashu (soul).

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata orientation: seek release from bondage through surrender to Pati and disciplined practice (śiva-bhakti, mantra, and Linga-pūjā) rather than attempting to counter fate through lesser powers.