Shloka 34
अध्याय 91: अरिष्ट-लक्षण, मृत्यु-संस्कार, पाशुपत-धारणा तथा ओङ्कार-उपासना
अग्निप्रवेशं कुरुते स्वप्नान्ते यस्तु मानवः स्मृतिं नोपलभेच्चापि तदन्तं तस्य जीवितम्
agnipraveśaṃ kurute svapnānte yastu mānavaḥ smṛtiṃ nopalabheccāpi tadantaṃ tasya jīvitam
إذا رأى الإنسانُ في آخرِ المنامِ أنه يدخل النار، ثم لم يستعد بعد ذلك تذكّرًا واضحًا، فذلك الموضع بعينه يُقال إنه حدُّ حياته في الجسد. ولدى الـpaśu (النفس المقيّدة) تكون هذه العلامة دلالةً على قرب نفاد prārabdha-karma، ما لم يُسترضَ الربُّ Pati (شيفا) بعبادة شيفا.
Suta Goswami (narrating the Linga Purana’s teachings on omens/dream-signs to the sages of Naimisharanya)
FAQs
It treats dream-signs as indicators of prārabdha-karma nearing completion; the implied remedy in a Śaiva frame is turning to Pati through Liṅga-pūjā, japa, and protective rites to seek Śiva’s grace and steadiness of consciousness.
By implication, it contrasts the paśu’s fragile, memory-bound embodied state with the need for refuge in Pati—Śiva as the sovereign Lord beyond death-signs, who can loosen pāśa (bondage) and grant auspiciousness and clarity.
The verse itself is an ayus-nimitta (lifespan omen); the Śaiva takeaway is to adopt Śiva-upāsanā—Liṅga-arcana, mantra-japa (e.g., pañcākṣarī), and inner steadiness (yogic smṛti) to counter fear and inauspicious indications.