Shloka 23

अध्याय 91: अरिष्ट-लक्षण, मृत्यु-संस्कार, पाशुपत-धारणा तथा ओङ्कार-उपासना

Devanagari script

भूयोभूयस्त्रसेद्यस्तु रात्रौ वा यदि वा दिवा दीपगन्धं च नाघ्राति विद्यान्मृत्युम् उपस्थितम्

Transliteration

bhūyobhūyastrasedyastu rātrau vā yadi vā divā dīpagandhaṃ ca nāghrāti vidyānmṛtyum upasthitam

Translation

إذا استولى على المرء خوفٌ مفاجئ مرارًا وتكرارًا، ليلًا أو نهارًا، ولم يقدر أن يشمَّ عبير المصباح، فليُعلَم أن الموت قد دنا واقترب.

Word by Word

• भूयोभूयः: again and again

• त्रसेत्: becomes frightened/trembles

• यः तु: whoever indeed

• रात्रौ: at night

• वा: or

• यदि: if

• वा: or

• दिवा: by day

• दीपगन्धम्: the fragrance/scent of a lamp (oil-lamp)

• च: and

• न: not

• आघ्राति: smells/perceives by scent

• विद्यात्: one should know/understand

• मृत्युम्: death

• उपस्थितम्: present/approaching/standing near

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Mrityu

FAQs

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

It functions as an ariṣṭa (death-omen) teaching: recognizing the fragility of the pashu (bound soul) encourages timely turning to Shiva (Pati) through linga-puja and protective rites rather than remaining heedless.

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

By highlighting the approach of death through signs, the verse implicitly contrasts the perishable body-mind of the pashu with Shiva-tattva as the transcendent Pati—beyond decay—who grants refuge and liberation from the pasha of finitude.

What ritualistic or Yogic practice is highlighted here?

A practical diagnostic used in vrata and puja contexts: sensory disturbance and recurring fear are treated as signals to intensify Shiva-upasana—japa, linga-archana, and pashupata-oriented inner steadiness (fearlessness through devotion and discipline).