अध्याय 91: अरिष्ट-लक्षण, मृत्यु-संस्कार, पाशुपत-धारणा तथा ओङ्कार-उपासना
छिद्रं वा स्वस्य कण्ठस्य स्वप्ने यो वीक्षते नरः नग्नं वा श्रमणं दृष्ट्वा विद्यान्मृत्युमुपस्थितम्
chidraṃ vā svasya kaṇṭhasya svapne yo vīkṣate naraḥ nagnaṃ vā śramaṇaṃ dṛṣṭvā vidyānmṛtyumupasthitam
Se um homem, em sonho, vê um buraco na própria garganta, ou vê um śramaṇa nu, deve saber que a Morte se aproximou. Diante de tal presságio, o paśu—alma atada—deve refugiar-se em Pati, Śiva, por meio da lembrança e do culto, pois só o Senhor afrouxa o pāśa do medo e da mortalidade.
Suta Goswami (narrating to the sages of Naimisharanya)
It treats ominous dreams as a prompt for immediate Śiva-śaraṇāgati (taking refuge in Shiva). In Linga worship, such signs are answered by japa, abhiṣeka, and remembrance of Śiva as Mrityuñjaya—the Lord who cuts the pāśa of fear and impending death.
Though Śiva is not named directly, the implication aligns with Śaiva Siddhānta: the paśu is vulnerable to saṃsāra and mṛtyu, while Pati alone stands beyond decay and grants protection and release. The omen highlights the soul’s dependence on the Lord’s grace to transcend mortality.
The verse itself is an omen-listing, but its Shaiva application is to adopt protective Śiva-sādhana—especially Mrityuñjaya-mantra japa, Linga-abhiṣeka, and Pāśupata-oriented inner turning (smaraṇa and vairāgya) when such dreams arise.