Shloka 15

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

Devanagari script

ऋक्षवानरयुक्तेन रथेनाशां च दक्षिणाम् गायन्नृत्यन् व्रजेत् स्वप्ने विद्यान्मृत्युरुपस्थितः

Transliteration

ṛkṣavānarayuktena rathenāśāṃ ca dakṣiṇām gāyannṛtyan vrajet svapne vidyānmṛtyurupasthitaḥ

Translation

Jika dalam mimpi seseorang pergi ke arah selatan dengan kereta yang ditarik beruang dan monyet, sambil menyanyi dan menari, hendaklah difahami bahawa Maut telah mendekat.

Word by Word

• ऋक्ष: bear

• वानर: monkey

• युक्तेन: yoked/attached

• रथेन: by/with a chariot

• आशाम्: direction/quarter

• च: and

• दक्षिणाम्: the southern direction

• गायन्: singing

• नृत्यन्: dancing

• व्रजेत्: one goes/proceeds

• स्वप्ने: in a dream

• विद्यात्: one should know

• मृत्यु: Death (personified)

• उपस्थितः: has arrived/stands near

Speaker

Suta Goswami

Characters & Entities

• Mrityu

FAQs

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

It frames death as a karmic inevitability (pāśa) signaled through omens, prompting the pashu (individual soul) to turn toward Pati (Shiva) through Linga-upasana, repentance, and intensified japa for purification and fearlessness.

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

By implying that Mrityu approaches the embodied being, it indirectly points to Shiva-tattva as the deathless ground (Pati) beyond change—one who, when realized through Shaiva sadhana, frees the soul from the bondage of mortality-consciousness.

What ritualistic or Yogic practice is highlighted here?

The verse is an omen-teaching rather than a direct ritual injunction, but it implies Shaiva remedial practice: Shiva-japa, Linga-puja, and Pashupata-oriented vairagya (dispassion) to loosen pasha (bondage) when inauspicious dream-signs arise.