Shloka 7

श्वेतमुनिना कालस्य निग्रहः (मृत्युञ्जय-भक्ति-प्रसादः)

Devanagari script

एह्येहि श्वेत चानेन विधिना किं फलं तव रुद्रो वा भगवान् विष्णुर् ब्रह्मा वा जगदीश्वरः

Transliteration

ehyehi śveta cānena vidhinā kiṃ phalaṃ tava rudro vā bhagavān viṣṇur brahmā vā jagadīśvaraḥ

Translation

“Hãy đến, hãy đến, hỡi Śveta. Khi hành nghi lễ này đúng pháp, ngươi cầu quả báo gì? Là Rudra (Śiva) — Đấng Thế Tôn, hay Viṣṇu, hay Brahmā — Chúa tể các cõi?”

Word by Word

• एह्येहि: come, come

• श्वेत: O Śveta

• च: and

• अनेन: by this

• विधिना: by the prescribed method/rite

• किम्: what?

• फलम्: fruit/result

• तव: for you/your

• रुद्रः: Rudra (Śiva)

• वा: or

• भगवान्: the Blessed Lord

• विष्णुः: Viṣṇu

• ब्रह्मा: Brahmā

• वा: or

• जगदीश्वरः: Lord of the world(s)

Speaker

Suta (narrating an internal dialogue; the immediate speaker addresses Śveta)

Characters & Entities

• Shiva
• Vishnu
• Brahma
• Sveta

FAQs

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

It frames worship as intentional and method-based (vidhi), asking the seeker to clarify the intended fruit (phala) and the chosen supreme refuge—preparing the ground for Shaiva understanding that the highest fruit culminates in Pati (Śiva).

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

By listing Rudra alongside Viṣṇu and Brahmā while calling the goal “Jagadīśvara,” it points toward the question of ultimate lordship; in Shaiva Siddhānta terms, the highest Jagadīśvara is Pati (Śiva), distinct from bound souls (paśu) and bonds (pāśa).

What ritualistic or Yogic practice is highlighted here?

It emphasizes vidhi—correct observance of worship/discipline—suggesting that ritual (pūjā-vidhi) and inner orientation (the sought phala) must align, a key prerequisite for Pāśupata-style sādhanā aimed at release from pāśa.