Shloka 37

श्वेतमुनिना कालस्य निग्रहः (मृत्युञ्जय-भक्ति-प्रसादः)

Devanagari script

श्वेतेनापि गतेनास्यं मृत्योर्मुनिवरेण तु महादेवप्रसादेन जितो मृत्युर्यथा मया

Transliteration

śvetenāpi gatenāsyaṃ mṛtyormunivareṇa tu mahādevaprasādena jito mṛtyuryathā mayā

Translation

即使尊贵的圣者湿吠多（Śveta）已进入死亡之口，凭借摩诃提婆的恩典，死亡仍被战胜——正如我也曾战胜死亡一般。

Word by Word

• śvetena api: even by (the sage) Śveta

• gatena: having gone/entered

• āsyam: into the mouth

• mṛtyoḥ: of Death (Mṛtyu)

• muni-vareṇa: by the best of sages

• tu: indeed

• mahādeva-prasādena: by the grace/favor of Mahādeva

• jitaḥ: conquered/overcome

• mṛtyuḥ: Death

• yathā: just as

• mayā: by me

Speaker

Suta Goswami (narrating the puranic account to the sages of Naimisharanya; reporting an internal exemplum of Sage Śveta)

Characters & Entities

• Shiva
• Mrityu
• Sveta (sage)

FAQs

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

It asserts that Mahādeva’s anugraha (grace), invoked through Śiva-bhakti and implicitly through Linga-upāsanā, can even overturn the seemingly inviolable law of death—showing the Linga as the locus of Pati’s saving power over the pasha of mortality.

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

Śiva is presented as Pati, the sovereign Lord whose prasāda transcends ordinary causality; when He wills, even Mṛtyu is subdued, indicating Śiva-tattva as the supreme, compassionate regulator of bondage and release for the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

The verse foregrounds reliance on Mahādeva-prasāda—typically accessed through Śiva-upāsanā (Linga-pūjā, japa, and Pāśupata-oriented devotion) aimed at loosening pasha (bondage), especially fear and limitation tied to death.