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

Если человек в конце сна видит, как он входит в огонь, и затем не обретает ясного воспоминания, то именно этот миг называют пределом его жизни в теле. Для paśu — связанной души — это знамение указывает на близкое исчерпание prārabdha-karma, если только Владыка Pati (Шива) не будет умилостивлён поклонением Шиве.

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.