Shloka 34

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

Devanagari script

अग्निप्रवेशं कुरुते स्वप्नान्ते यस्तु मानवः स्मृतिं नोपलभेच्चापि तदन्तं तस्य जीवितम्

Transliteration

agnipraveśaṃ kurute svapnānte yastu mānavaḥ smṛtiṃ nopalabheccāpi tadantaṃ tasya jīvitam

Translation

Se um homem, ao fim de um sonho, vê a si mesmo entrar no fogo e depois não recupera uma lembrança nítida, esse ponto é dito ser o limite de sua vida encarnada. Para o paśu (alma atada), tal sinal indica que o prārabdha-karma está prestes a esgotar-se, a menos que o Senhor, Pati (Śiva), seja propiciado pela adoração a Śiva.

Word by Word

• अग्नि-प्रवेशम्: entering fire

• कुरुते: does/undertakes/experiences

• स्वप्न-अन्ते: at the end of a dream

• यः तु: whoever indeed

• मानवः: a human being

• स्मृतिम्: memory, recollection

• न उपलभेत्: does not regain/obtain

• च अपि: and also

• तत्-अन्तम्: that is the end/limit

• तस्य: of him

• जीवितम्: life-span, embodied life

Speaker

Suta Goswami (narrating the Linga Purana’s teachings on omens/dream-signs to the sages of Naimisharanya)

Characters & Entities

• Agni

FAQs

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

It treats dream-signs as indicators of prārabdha-karma nearing completion; the implied remedy in a Śaiva frame is turning to Pati through Liṅga-pūjā, japa, and protective rites to seek Śiva’s grace and steadiness of consciousness.

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

By implication, it contrasts the paśu’s fragile, memory-bound embodied state with the need for refuge in Pati—Śiva as the sovereign Lord beyond death-signs, who can loosen pāśa (bondage) and grant auspiciousness and clarity.

What ritualistic or Yogic practice is highlighted here?

The verse itself is an ayus-nimitta (lifespan omen); the Śaiva takeaway is to adopt Śiva-upāsanā—Liṅga-arcana, mantra-japa (e.g., pañcākṣarī), and inner steadiness (yogic smṛti) to counter fear and inauspicious indications.