Shloka 4

श्वेतमुनिना कालस्य निग्रहः (मृत्युञ्जय-भक्ति-प्रसादः)

Devanagari script

नेतुं संचिन्त्य विप्रेन्द्राः सान्निध्यमकरोन्मुनेः श्वेतो ऽपि दृष्ट्वा तं कालं कालप्राप्तो ऽपि शङ्करम्

Transliteration

netuṃ saṃcintya viprendrāḥ sānnidhyamakaronmuneḥ śveto 'pi dṛṣṭvā taṃ kālaṃ kālaprāpto 'pi śaṅkaram

Translation

Wahai para viprendra, setelah memikirkan untuk membawanya pergi, Kāla pun mendekat dan hadir di sisi sang muni. Śveta, ketika melihat Kāla—meski saatnya telah tiba—tetap menujukan hati kepada Śaṅkara, bersandar pada Tuhan.

Word by Word

• netum: to lead/take (him)

• saṃcintya: having deliberated

• vipra-indrāḥ: foremost among the Brahmins/sages

• sānnidhyam: proximity/close presence

• akaron: made/arranged

• muneḥ: of the sage

• śvetaḥ api: even Śveta

• dṛṣṭvā: having seen

• tam: that

• kālam: Time/destiny (Kāla)

• kāla-prāptaḥ api: even though the destined time had arrived (for him)

• śaṅkaram: Śaṅkara (Śiva)

Speaker

Suta Goswami (narrating to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva
• Shankara
• Kala
• Sveta
• Brahmin sages

FAQs

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

It emphasizes sānnidhya (holy proximity) and darśana—drawing near to the Lord—showing that closeness to Śaṅkara is a primary means for a paśu (bound soul) to turn from fear of Kāla toward refuge in Pati.

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

Śaṅkara is presented alongside Kāla, implying His lordship over destiny: for the devotee, Time is not ultimate; the supreme Pati stands beyond and governs Kāla, becoming the true shelter when mortality approaches.

What ritualistic or Yogic practice is highlighted here?

The key practice is intentional sānnidhya—seeking the Lord’s presence through disciplined approach (saṃkalpa), darśana, and surrender—an inner movement aligned with Pāśupata orientation toward Pati at the moment Kāla becomes evident.