Shloka 28

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

Devanagari script

यस्य श्वेतघनाभासा श्वेतसर्षपसंनिभा श्वेता च मूर्तिर्ह्यसकृत् तस्य मृत्युरुपस्थितः

Transliteration

yasya śvetaghanābhāsā śvetasarṣapasaṃnibhā śvetā ca mūrtirhyasakṛt tasya mṛtyurupasthitaḥ

Translation

Ang sinumang paulit-ulit na nakakakita ng isang puting anyo—kumikinang na gaya ng maputlang ulap at kasingliit ng puting butil ng mustasa—sa kanya’y lumapit na ang Kamatayan at nakatindig sa harap niya.

Word by Word

• yasya: of whom/for whom

• śveta: white/pale

• ghana-ābhāsā: having the appearance of a cloud

• śveta-sarṣapa-saṃnibhā: resembling a white mustard seed

• śvetā: white

• ca: and

• mūrtiḥ: form/manifestation/vision

• hi: indeed

• asakṛt: repeatedly, again and again

• tasya: for him/of him

• mṛtyuḥ: death

• upasthitaḥ: arrived, present, standing near

Speaker

Suta Goswami (narrating Linga Purana teachings on omens to the sages of Naimisharanya)

Characters & Entities

• Mrityu (Death)

FAQs

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

It frames mortality as a spiritual prompt: when such repeated visions arise, the pashu (individual soul) should turn to Pati—Shiva—through Linga-upasana, seeking refuge beyond fear and time.

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

By highlighting Death’s nearness as an unavoidable reality, it implicitly points to Shiva-tattva as that which transcends Mrityu and Kala—Pati who can cut pasha (bondage) and grant liberation.

What ritualistic or Yogic practice is highlighted here?

Not a specific rite, but a yogic takeaway: cultivate vairagya and Shiva-smriti when death-signs appear—intensifying japa, dhyana on the Linga, and Pashupata-oriented surrender to Pati.