Shloka 30

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

Devanagari script

द्वे वाथ परमे ऽरिष्टे एकीभूतः परं भवेत् घोषं न शृणुयात्कर्णे ज्योतिर् नेत्रे न पश्यति

Transliteration

dve vātha parame 'riṣṭe ekībhūtaḥ paraṃ bhavet ghoṣaṃ na śṛṇuyātkarṇe jyotir netre na paśyati

Translation

至上の凶兆（アリシュタ）が起こると、二つの感覚の力は一つに融け合い、耳はもはや音を聞かず、眼はもはや光を見ない。

Word by Word

• द्वे: the two (paired faculties/sense-powers)

• वा: or/indeed

• अथ: then

• परमे: in the supreme/ultimate

• अरिष्टे: calamity, fatal portent

• एकीभूतः: become one, merged

• परम्: the highest state/utterly

• भवेत्: would become

• घोषम्: sound

• न: not

• शृणुयात्: would hear

• कर्णे: with/in the ear

• ज्योतिः: light, radiance

• नेत्रे: with/in the eye

• न: not

• पश्यति: sees

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 sense-withdrawal and loss of perception as a grave ariṣṭa; Linga-worship is implied as the stabilizing refuge in Pati (Śiva) when the pashu’s embodied supports begin to collapse.

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

By contrasting failing sensory light and sound with the “supreme” condition, it points to Śiva-tattva as beyond the senses—Pati who remains when the pashu’s faculties merge and withdraw.

What ritualistic or Yogic practice is highlighted here?

It aligns with pratyāhāra/laya themes central to Pāśupata-oriented yoga: the senses retract; the practitioner should redirect awareness to Śiva (Pati) rather than cling to sensory certainties.