Shloka 11

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

Devanagari script

अप्सु वा यदि वादर्शे यो ह्यात्मानं न पश्यति अशिरस्कं तथा पश्येन् मासाद् ऊर्ध्वं न जीवति

Transliteration

apsu vā yadi vādarśe yo hyātmānaṃ na paśyati aśiraskaṃ tathā paśyen māsād ūrdhvaṃ na jīvati

Translation

إذا لم يرَ الإنسان صورتَه منعكسةً في الماء أو في المرآة—أو رآها كأنها بلا رأس—فلا يعيش بعد شهر. وقد عُلِّم هذا كَنذيرٍ شديد، يحثّ الـpaśu (النفس المقيَّدة) على الالتجاء إلى Pati، شيفا، عبر رياضةٍ مطهِّرة وعبادةٍ خاشعة.

Word by Word

• अप्सु: in water

• वा: or

• यदि: if

• वा-आदर्शे: in a mirror

• यः: whoever

• हि: indeed

• आत्मानम्: oneself, one’s own form

• न: not

• पश्यति: sees

• अशिरस्कम्: headless, without a head

• तथा: thus, in that manner

• पश्येत्: should see/if one sees

• मासात्: from/after a month

• ऊर्ध्वम्: beyond

• न: not

• जीवति: lives

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames bodily signs as karmic indicators for the paśu (bound soul), prompting immediate recourse to Śiva—typically through Linga-pūjā, śuddhi (purification), and mantra—so bondage (pāśa) may be loosened by Pati’s grace.

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

Śiva-tattva is implied as the ultimate refuge and stabilizing principle beyond fearful omens: when worldly supports and self-perception fail, the paśu is directed toward Pati, whose grace alone transcends mortality and karmic threat.

What ritualistic or Yogic practice is highlighted here?

Though the verse states an omen, it implicitly calls for expiatory Shaiva practice—Linga-pūjā, japa, and purificatory observances aligned with Pāśupata discipline—to counteract impending danger.