Shloka 33

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

Devanagari script

दिवा वा यदि वा रात्रौ प्रत्यक्षं यो निहन्यते हन्तारं न च पश्येच्च स गतायुर्न जीवति

Transliteration

divā vā yadi vā rātrau pratyakṣaṃ yo nihanyate hantāraṃ na ca paśyecca sa gatāyurna jīvati

Translation

दिवसा वा रात्री, जर कोणी प्रत्यक्ष मारला गेला आणि मारणाऱ्याला देखील पाहू शकला नाही, तर समजावे त्याची ठरलेली आयुष्यरेषा संपली; तो पुढे जगत नाही।

Word by Word

• दिवा (divā): by day

• वा (vā): or

• यदि (yadi): if

• वा (vā): or

• रात्रौ (rātrau): at night

• प्रत्यक्षम् (pratyakṣam): directly, in plain sight

• यः (yaḥ): who

• निहन्यते (nihanyate): is killed/struck down

• हन्तारम् (hantāram): the killer, slayer

• न (na): not

• च (ca): and

• पश्येत् (paśyet): would see

• च (ca): and

• सः (saḥ): he

• गत-आयुः (gata-āyuḥ): whose lifespan has gone, whose term is spent

• न (na): not

• जीवति (jīvati): lives, continues living

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 highlights the finite nature of embodied life (pashu under pasha), prompting the devotee to seek refuge in Pati—Shiva—through Linga-upasana, which turns awareness from fear of death toward liberation.

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

By implying that lifespan and death operate as fixed limits for the embodied, it indirectly points to Shiva-tattva as the timeless Lord (Pati) who is not bound by ayus, karma, or mortality, and who alone grants release from pasha.

What ritualistic or Yogic practice is highlighted here?

A practical takeaway is vairagya (dispassion) leading to disciplined Shiva-sadhana—Linga-puja with japa and inner recollection (smarana) as taught in Pashupata-oriented paths to loosen bondage and fear.