Shloka 26

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

Devanagari script

यस्य कृष्णा खरा जिह्वा पद्माभासं च वै मुखम् गण्डे वा पिण्डिकारक्ते तस्य मृत्युरुपस्थितः

Transliteration

yasya kṛṣṇā kharā jihvā padmābhāsaṃ ca vai mukham gaṇḍe vā piṇḍikārakte tasya mṛtyurupasthitaḥ

Translation

Sa taong ang dila’y nangingitim at nagiging magaspang, ang mukha’y namumutla na tila lotus, o ang mga pisngi’y namumula na parang namamagang bukol—ang kamatayan ay lumalapit na sa kanya.

Word by Word

• yasya: of whom

• kṛṣṇā: black/dark

• kharā: harsh/rough

• jihvā: tongue

• padmābhāsam: having a lotus-like appearance (pale/changed complexion)

• ca: and

• vai: indeed

• mukham: face/mouth

• gaṇḍe: on the cheeks

• vā: or

• piṇḍikā-rakte: reddened like a swelling/lump (inflamed redness)

• tasya: of him

• mṛtyuḥ: death

• upasthitaḥ: has approached/is present

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Mrityu

FAQs

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

It functions as a warning about bodily impermanence, pushing the pashu (individual soul) to take refuge in Pati (Shiva) through Linga-oriented bhakti and vairagya before the body—one form of pasha (bondage)—collapses.

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

By highlighting the certainty of death’s approach, the verse implicitly contrasts the perishing body with Shiva-tattva as the death-transcending Lord (Pati), the stable refuge beyond changing bodily signs and karmic decay.

What ritualistic or Yogic practice is highlighted here?

No single rite is named, but the teaching supports Pashupata-style detachment and urgency in Shiva-sadhana—steady japa, Linga-puja, and remembrance of Mahadeva to loosen pasha as death nears.