Shloka 22

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

Devanagari script

यस्य वा स्नातमात्रस्य हृदयं पीड्यते भृशम् जायते दन्तहर्षश् च तं गतायुषमादिशेत्

Transliteration

yasya vā snātamātrasya hṛdayaṃ pīḍyate bhṛśam jāyate dantaharṣaś ca taṃ gatāyuṣamādiśet

Translation

Nếu vừa tắm xong mà tim bị đau thắt dữ dội, lại phát sinh run rẩy, lẩy bẩy răng, thì nên nói rằng thọ mạng người ấy đã tận—điềm cho thấy prāṇa đang rời đi và paśu (linh hồn bị trói buộc) đã gần chạm giới hạn do nghiệp và pāśa ấn định.

Word by Word

• yasya: of whom

• vā: or/indeed

• snāta-mātrasya: of one who has just bathed

• hṛdayam: the heart

• pīḍyate: is oppressed/afflicted

• bhṛśam: severely

• jāyate: arises/occurs

• danta-harṣaḥ: teeth-trembling/chattering (gooseflesh-like shiver)

• ca: and

• tam: that person

• gata-āyuṣam: one whose lifespan has gone/ended

• ādiśet: should indicate/declare

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

FAQs

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

It functions as an arishta-lakshana (death-omen): by recognizing impermanence and karmic limitation, the devotee is urged to take refuge in Pati (Shiva) through Linga-smaraṇa, japa, and worship, seeking grace beyond pāśa.

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

Indirectly, it contrasts the paśu’s fragility—prāṇa bound by karma and pāśa—with the need for the Lord who transcends decay. Shiva-tattva stands as Pati, the sovereign who can release the soul when surrender and right practice mature.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; it highlights diagnostic awareness (arishta-jñāna). In a Shaiva frame, such signs prompt intensified Pashupata-oriented disciplines—Shiva-japa, Linga-puja, and detachment (vairāgya) to loosen pāśa.