Shloka 27

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

Devanagari script

मुक्तकेशो हसंश्चैव गायन्नृत्यंश् च यो नरः याम्यामभिमुखं गच्छेत् तदन्तं तस्य जीवितम्

Transliteration

muktakeśo hasaṃścaiva gāyannṛtyaṃś ca yo naraḥ yāmyāmabhimukhaṃ gacchet tadantaṃ tasya jīvitam

Translation

หากชายผู้หนึ่งปล่อยผมสยาย หัวเราะ ร้องเพลง และร่ายรำ แล้วเดินหันหน้าไปทางทิศใต้ (ทิศแห่งยม) นั่นแลคือขอบเขตแห่งอายุของเขา—ชีวิตย่อมสิ้นสุด ณ ที่นั้นเอง।

Word by Word

• mukta-keśaḥ: with loosened hair

• hasaṃ: laughing

• ca eva: and indeed

• gāyan: singing

• nṛtyan: dancing

• ca: and

• yaḥ: who

• naraḥ: a man/person

• yāmyām: the southern (Yama’s) direction

• abhimukham: facing/towards

• gacchet: goes/proceeds

• tat: that

• antam: end/limit

• tasya: of him

• jīvitam: life/lifespan

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Yama

FAQs

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

It functions as a warning-sign (nimitta): when death-omens arise, the pashu (bound soul) should turn toward Pati—Lord Shiva—seeking refuge through Linga-centered devotion and purification rather than remaining careless and heedless.

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

By pointing to Yama’s southern realm and life’s fragility, it implicitly contrasts the finite body-bound condition with Shiva-tattva as the transcendent Pati—beyond death and the karmic limits that bind the pashu.

What ritualistic or Yogic practice is highlighted here?

Not a specific rite, but a yogic takeaway: cultivate vigilance (smriti) and detachment when ominous mental states arise; in Shaiva practice this typically redirects one to japa, Rudra-dhyana, and Linga-puja as remedies against fear and bondage.