Shloka 36

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

Devanagari script

प्रेपरतिओन् फ़ोर् देअथ् अरिष्टे सूचिते देहे तस्मिन्काल उपस्थिते त्यक्त्वा खेदं विषादं च उपेक्षेद् बुद्धिमान् नरः

Transliteration

preparation for death ariṣṭe sūcite dehe tasminkāla upasthite tyaktvā khedaṃ viṣādaṃ ca upekṣed buddhimān naraḥ

Translation

Cuando el cuerpo muestra los ariṣṭa, los signos funestos que anuncian la muerte, y ese tiempo ha llegado, el sabio debe abandonar la pena y el abatimiento, y permanecer desapegado—volviendo la mente hacia Pati (Śiva) en vez de aferrarse como paśu atado por el pāśa.

Word by Word

• ariṣṭe: in the ominous sign/portent

• sūcite: when indicated/foretold

• dehe: in the body

• tasmin kāle: at that time

• upasthite: when it has come/arrived

• tyaktvā: having abandoned

• khedam: distress/affliction

• viṣādam: depression/despondency

• ca: and

• upekṣet: should remain indifferent/should disregard

• buddhimān: wise/discriminating

• naraḥ: man/person

Speaker

Suta Goswami (narrating the Linga Purana teaching to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames death as a moment to shift from bodily identification to Śiva-oriented detachment—supporting Linga worship as a stabilizing practice of remembrance and surrender to Pati.

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

By implying that the wise turn away from grief and toward the transcendent refuge, it aligns with Śiva-tattva as Pati—beyond the changing body and the bonds (pāśa) that agitate the paśu.

What ritualistic or Yogic practice is highlighted here?

The core practice is vairāgya (dispassion) and upekṣā (detached steadiness), consistent with Pāśupata discipline—preparing the mind for liberation through Śiva-smaraṇa rather than panic or lamentation.