Shloka 25

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

Devanagari script

नेत्रमेकं स्रवेद्यस्य कर्णौ स्थानाच्च भ्रश्यतः वक्रा च नासा भवति विज्ञेयो गतजीवितः

Transliteration

netramekaṃ sravedyasya karṇau sthānācca bhraśyataḥ vakrā ca nāsā bhavati vijñeyo gatajīvitaḥ

Translation

Người nào một mắt bắt đầu chảy dịch, tai như trượt khỏi vị trí bình thường, và mũi trở nên méo lệch, thì nên hiểu rằng người ấy đã lìa khỏi sự sống.

Word by Word

• netram: eye

• ekam: one

• sravet: oozes/discharges

• yasya: of whom

• karṇau: (both) ears

• sthānāt: from their place/position

• ca: and

• bhraśyataḥ: falling away/slipping

• vakrā: crooked/distorted

• ca: and

• nāsā: nose

• bhavati: becomes

• vijñeyaḥ: should be known/understood

• gata-jīvitaḥ: one whose life has gone (dead)

Speaker

Suta Goswami (narrating traditional diagnostic marks within the Purāṇic discourse)

FAQs

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

By listing bodily signs of life’s departure, the verse underscores the impermanence of the pashu’s embodiment and turns the devotee toward Pati—Shiva—whose Linga is worshipped as the deathless refuge beyond decay.

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

Implicitly, it contrasts the perishing body and departing life-force with Shiva-tattva as the unchanging Pati: the Lord who remains when prāṇa withdraws and all bodily marks fail.

What ritualistic or Yogic practice is highlighted here?

It aligns with prāṇa-discernment found in Yoga and Purāṇic dharma—useful for timing last rites and for cultivating vairāgya; in a Shaiva frame it supports Pashupata-oriented detachment and remembrance of Shiva at life’s end.