Shloka 35

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

Devanagari script

यस्तु प्रावरणं शुक्लं स्वकं पश्यति मानवः कृष्णं रक्तमपि स्वप्ने तस्य मृत्युरुपस्थितः

Transliteration

yastu prāvaraṇaṃ śuklaṃ svakaṃ paśyati mānavaḥ kṛṣṇaṃ raktamapi svapne tasya mṛtyurupasthitaḥ

Translation

人が自らの衣を白と見ながら、同じ夢のうちにそれが黒、あるいは血の赤に変じて見えるなら、その者に死は近づいた。これは nimitta（徴）であり、Kāla が pāśa（束縛の縄）を緩め、paśu（身をもつ魂）が Pati――シヴァ――に帰依するまでの相である。

Word by Word

• यः (yaḥ): whoever

• तु (tu): indeed/and

• प्रावरणम् (prāvaraṇam): covering, garment

• शुक्लम् (śuklam): white

• स्वकम् (svakam): one’s own

• पश्यति (paśyati): sees

• मानवः (mānavaḥ): a human being

• कृष्णम् (kṛṣṇam): black

• रक्तम् (raktam): red, blood-red

• अपि (api): also/even

• स्वप्ने (svapne): in a dream

• तस्य (tasya): for him/of him

• मृत्युः (mṛtyuḥ): death

• उपस्थितः (upasthitaḥ): has approached, is present/near

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Kala
• Mrityu

FAQs

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

It frames death as a predictable shift of karma and Kāla; in Linga worship the response is to take refuge in Pati (Śiva) through japa, abhiṣeka, and remembrance, transforming fear into surrender.

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

By implying that while Kāla and mṛtyu approach the pashu, ultimate refuge lies in Pati—Śiva, who transcends time and can sever pasha (bondage) through grace.

What ritualistic or Yogic practice is highlighted here?

Nimitta-based correction: after inauspicious dreams, one should intensify Śiva-smaraṇa, Rudra-japa and Linga-abhiṣeka, aligning the mind in Pāśupata restraint to face Kāla with steadiness.