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

หากในความฝันผู้ใดไปสู่ทิศใต้ด้วยรถศึกที่เทียมด้วยหมีและวานร พร้อมทั้งร้องเพลงและร่ายรำ—พึงรู้ว่า ความตายได้มาใกล้แล้ว

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.