Shloka 5

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

Devanagari script

रुक्मवर्णं द्रुमं पश्येद् गन्धर्वनगराणि च पश्येत् प्रेतपिशाचांश् च नवमासान् स जीवति

Transliteration

rukmavarṇaṃ drumaṃ paśyed gandharvanagarāṇi ca paśyet pretapiśācāṃś ca navamāsān sa jīvati

Translation

யாரேனும் பொன் நிறமுடைய மரத்தையும், கந்தர்வர்களின் நகரங்களையும், மேலும் பிரேத-பிசாசுகளையும் காண்பாராயின், அவர் ஒன்பது மாதங்கள் வரை மட்டுமே வாழ்வார்।

Word by Word

• रुक्मवर्णम्: golden-colored

• द्रुमम्: tree

• पश्येत्: should see / beholds

• गन्धर्वनगराणि: cities (aerial visions) of the Gandharvas

• च: and

• पश्येत्: sees

• प्रेतपिशाचान्: pretas and piśācas (restless dead and vampiric spirits)

• च: and

• नवमासान्: for nine months

• सः: he

• जीवति: lives / remains alive

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Gandharvas
• Preta
• Pisacha

FAQs

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

It frames extraordinary visions as time-bound karmic indicators; in Shaiva practice, refuge in Pati (Shiva) through Linga-upasana is the stabilizing response to such subtle disturbances and omens.

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

Indirectly: the verse highlights the instability of the subtle world (preta, piśāca, gandharva-visions), implying the need for the unchanging Pati—Shiva-tattva—who transcends such apparitional states and liberates the pashu from pasha.

What ritualistic or Yogic practice is highlighted here?

No single rite is named, but the context supports Shaiva protective discipline—mantra-japa, inner steadiness (yogic dhairya), and Linga-focused worship to remain unattached to fear-inducing visions.