Shloka 26

श्वेतमुनिना कालस्य निग्रहः (मृत्युञ्जय-भक्ति-प्रसादः)

Devanagari script

उवाच बालधीर्मृतः प्रसीद चेति वै मुनेः महेश्वरं महेश्वर-स्य चानुगो गणेश्वरः

Transliteration

uvāca bāladhīrmṛtaḥ prasīda ceti vai muneḥ maheśvaraṃ maheśvara-sya cānugo gaṇeśvaraḥ

Translation

ครั้นนั้น คเณศวร ผู้เป็นบริวารแห่งมหาเทวะ กล่าวต่อพระมหีศวรด้วยใจใสซื่อดุจเด็กน้อย ประหนึ่งหวั่นไหวด้วยความกลัวความตายว่า “ข้าแต่พระผู้เป็นเจ้า ขอทรงโปรดเมตตา” และได้กราบทูลต่อฤๅษีด้วยเช่นกัน

Word by Word

• उवाच: said

• बालधीः: childlike-minded/innocent in understanding

• मृतः: as if dead/stricken (with fear)

• प्रसीद: be gracious, show favor

• च: and

• इति: thus

• वै: indeed

• मुनेः: to/of the sage

• महेश्वरम्: to Mahēśvara (Śiva)

• महेश्वरस्य: of Mahēśvara

• च: and

• अनुगः: follower/attendant

• गणेश्वरः: lord of the gaṇas (Gaṇeśvara).

Speaker

Suta Goswami (narrating; verse reports Gaṇeśvara’s speech)

Characters & Entities

• Shiva
• Ganesha (Gaṇeśvara)
• Sage (Muni)

FAQs

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

The verse highlights the central Shaiva principle that worship culminates in Śiva’s prasāda (grace). Even a gaṇa’s simple plea—“prasīda”—signals that the fruit of Linga-pūjā is not mere ritual merit but the Lord’s compassionate turning toward the devotee.

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

Śiva appears as Mahēśvara, the Pati (Lord) who can release beings from pasha (bondage). The request for grace implies that liberation and protection arise from His sovereign will, not from the limited power of the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

The key practice is śaraṇāgati expressed through a direct supplication—“prasīda.” In Pāśupata-oriented devotion, such humble surrender is a core inner limb accompanying external pūjā, leading to purification and the Lord’s favor.