Shloka 20

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

Devanagari script

कृष्णैश् च विकटैश्चैव पुरुषैरुद्यतायुधैः पाषाणैस्ताड्यते स्वप्ने यः सद्यो न स जीवति

Transliteration

kṛṣṇaiś ca vikaṭaiścaiva puruṣairudyatāyudhaiḥ pāṣāṇaistāḍyate svapne yaḥ sadyo na sa jīvati

Translation

اگر خواب میں سیاہ اور ہولناک مرد، اٹھائے ہوئے ہتھیاروں کے ساتھ، پتھروں سے مار رہے ہوں، تو وہ شخص زیادہ دیر زندہ نہیں رہتا—موت جلد آتی ہے۔

Word by Word

• कृष्णैः: by dark/black (men)

• च: and

• विकटैः: fearsome, hideous

• च एव: and indeed

• पुरुषैः: by men

• उद्यत-आयुधैः: with weapons uplifted/ready to strike

• पाषाणैः: with stones

• ताड्यते: is beaten/struck

• स्वप्ने: in a dream

• यः: who

• सद्यः: immediately, soon

• न: not

• सः: he

• जीवति: lives

Speaker

Suta Goswami

FAQs

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

It functions as a nimitta (omen): when such a violent dream appears, the Pashu (individual soul) is advised to intensify Shiva-oriented remedies—japa, puja, and surrender to Pati (Shiva)—to soften the force of ripening karma.

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

Indirectly, it highlights Shiva as Pati—the Lord beyond fear and death—while the embodied Pashu remains vulnerable under Pasha (karmic bondage); refuge in Shiva-tattva is the implied means to transcend such terror.

What ritualistic or Yogic practice is highlighted here?

Though not spelled out in the shloka, the Shaiva takeaway is prāyaścitta through Shiva-upāsanā: Mahādeva-mantra japa, Rudrābhiṣeka/Linga-pūjā, and Pāśupata-style inner detachment to reduce fear and karmic agitation.