Shloka 32

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

Devanagari script

ऊर्ध्वा च दृष्टिर्न च सम्प्रतिष्ठा रक्ता पुनः सम्परिवर्तमाना /* मुखस्य शोषः सुषिरा च नाभिरत्युष्णमूत्रो विषमस्थ एव

Transliteration

ūrdhvā ca dṛṣṭirna ca sampratiṣṭhā raktā punaḥ samparivartamānā /* mukhasya śoṣaḥ suṣirā ca nābhiratyuṣṇamūtro viṣamastha eva

Translation

เมื่อสายตาจ้องขึ้นเบื้องบนและกายไร้ความมั่นคง ดวงตาแดงและกลอกไปมาไม่หยุด; ปากแห้ง ผิวสะดือเหมือนกลวง ปัสสาวะร้อนจัด และไม่อาจทรงกายในท่าที่สมดุล—สิ่งเหล่านี้กล่าวว่าเป็นลางร้ายอันหนักหน่วง.

Word by Word

• ऊर्ध्वा (ūrdhvā): upward

• दृष्टिः (dṛṣṭiḥ): gaze/vision

• न (na): not

• च (ca): and

• सम्प्रतिष्ठा (sampratiṣṭhā): steadiness/firm establishment

• रक्ता (raktā): reddened

• पुनः (punaḥ): again

• सम्परिवर्तमाना (samparivartamānā): turning/rolling around repeatedly

• मुखस्य (mukhasya): of the mouth/face

• शोषः (śoṣaḥ): dryness

• सुषिरा (suṣirā): hollow/with a cavity

• च (ca): and

• नाभिः (nābhiḥ): navel

• अत्यूष्णमूत्रः (atyūṣṇamūtraḥ): one whose urine is excessively hot

• विषमस्थः (viṣamasthaḥ): standing/sitting unevenly, unbalanced in posture

• एव (eva): indeed

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It frames bodily instability and distress as signs of intensified pāśa (bondage), motivating the devotee to seek refuge in Pati (Shiva) through Linga-centered worship, repentance, and disciplined conduct before the crisis of life.

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

By implication, Shiva-tattva stands as the transcendent Pati—beyond bodily decay—while the paśu experiences fear and disorder under pāśa; the teaching points the seeker toward the unwavering Lord as the ground of steadiness and liberation.

What ritualistic or Yogic practice is highlighted here?

The verse highlights the loss of bodily steadiness (viṣamastha), suggesting the need for restoring balance through Shaiva discipline—purificatory observances, mantra-japa, and Pashupata-oriented restraint—alongside Linga-puja for inner stabilization.