Shloka 3

Adhyaya 23: श्वेत-लोहित-पीत-कृष्ण-विश्व-कल्पेषु रुद्रस्वरूप-गायत्री-तत्त्ववर्णनम्

Devanagari script

श्वेतास्थिः श्वेतरोमा च श्वेतासृक् श्वेतलोहितः तेन नाम्ना च विख्यातः श्वेतकल्पस्तदा ह्यसौ

Transliteration

śvetāsthiḥ śvetaromā ca śvetāsṛk śvetalohitaḥ tena nāmnā ca vikhyātaḥ śvetakalpastadā hyasau

Translation

他的骨为白，身毛亦白；其血亦白，乃至肉中之赤分也似白而现。故以此名而著称，那一时代遂被称颂为白劫（Śveta-kalpa）。

Word by Word

• śveta: white

• asthiḥ: bones

• śveta-romā: white-haired/with white body-hair

• ca: and

• śveta-āsṛk: with white blood

• śveta-lohitaḥ: with whitened ‘red’ (flesh/blood element)

• tena nāmnā: by that name

• ca: and

• vikhyātaḥ: became famous/renowned

• śveta-kalpaḥ: the Śveta Kalpa (White Aeon)

• tadā: then/at that time

• hi: indeed

• asau: he/that (person/kalpa).

Speaker

Suta Goswami (narrating the Purāṇic account to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva

FAQs

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

It establishes the Purāṇic setting of a specific aeon (Śveta-Kalpa). In Linga traditions, identifying the Kalpa frames the cosmic cycle in which Shiva’s linga-manifestation, worship, and boons are narrated, grounding Linga-pūjā in a timeless, cyclical cosmology.

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

By highlighting ‘whiteness’ as an all-pervading trait of the figure linked to the Kalpa, the text evokes purity and sattva—pointers to Shiva as Pati who transcends guṇas yet graciously reveals signs (lakṣaṇa) within creation to orient the paśu (bound soul) toward liberation.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this verse; the takeaway is the symbolic emphasis on śuddhi (purity). In Shaiva practice this aligns with preparatory disciplines—inner and outer purification supporting Pāśupata-oriented devotion and steadiness for Linga-pūjā and dhyāna.