Shloka 3

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

Devanagari script

अरिश्मवन्तम् आदित्यं रश्मिवन्तं च पावकम् यः पश्यति न जीवेद्वै मासादेकादशात्परम्

Transliteration

ariśmavantam ādityaṃ raśmivantaṃ ca pāvakam yaḥ paśyati na jīvedvai māsādekādaśātparam

Translation

जो सूर्य ‘किरणरहित’ आणि पावन अग्नी ‘किरणयुक्त’ असा पाहतो, तो या विश्व-व्यवस्थेच्या अशुभ विपर्यासास भेटून अकरा महिन्यांपलीकडे जगत नाही।

Word by Word

• ariśmavantam: without rays (rayless)

• ādityam: the Sun

• raśmivantaṃ: endowed with rays, radiant

• ca: and

• pāvakam: the purifying fire (Agni)

• yaḥ: whoever

• paśyati: sees, beholds

• na: not

• jīvet: would live

• vai: indeed

• māsāt: from/after (a period of) months

• ekādaśāt: eleven

• param: beyond

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Aditya (Sun)
• Agni (Fire)

FAQs

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

It frames a core Shaiva principle: when the signs of ṛta (cosmic order) appear inverted, the pashu (bound soul) should seek refuge in Pati—Shiva—through Linga-centered worship, purification, and corrective rites to restore auspiciousness.

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

By highlighting the Sun and Fire as pillars of order, it implies Shiva-tattva as the transcendent regulator of all powers: when worldly lights fail or appear distorted, only Shiva as Pati remains the stable ground beyond changing phenomena.

What ritualistic or Yogic practice is highlighted here?

It points to arishta-śānti (pacificatory observances): maintaining śauca (purity), mantra-japa, and Linga-puja with disciplined senses—Pashupata-style restraint—to loosen pasha (bondage) and avert calamity.