Shloka 30

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

Devanagari script

द्वे वाथ परमे ऽरिष्टे एकीभूतः परं भवेत् घोषं न शृणुयात्कर्णे ज्योतिर् नेत्रे न पश्यति

Transliteration

dve vātha parame 'riṣṭe ekībhūtaḥ paraṃ bhavet ghoṣaṃ na śṛṇuyātkarṇe jyotir netre na paśyati

Translation

جب پرم اَرِشٹ (عظیم آفت) آتی ہے تو دونوں حسی قوتیں ایک میں لَین ہو جاتی ہیں؛ کان کوئی آواز نہیں سنتا اور آنکھ کوئی روشنی نہیں دیکھتی۔

Word by Word

• द्वे: the two (paired faculties/sense-powers)

• वा: or/indeed

• अथ: then

• परमे: in the supreme/ultimate

• अरिष्टे: calamity, fatal portent

• एकीभूतः: become one, merged

• परम्: the highest state/utterly

• भवेत्: would become

• घोषम्: sound

• न: not

• शृणुयात्: would hear

• कर्णे: with/in the ear

• ज्योतिः: light, radiance

• नेत्रे: with/in the eye

• न: not

• पश्यति: sees

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames sense-withdrawal and loss of perception as a grave ariṣṭa; Linga-worship is implied as the stabilizing refuge in Pati (Śiva) when the pashu’s embodied supports begin to collapse.

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

By contrasting failing sensory light and sound with the “supreme” condition, it points to Śiva-tattva as beyond the senses—Pati who remains when the pashu’s faculties merge and withdraw.

What ritualistic or Yogic practice is highlighted here?

It aligns with pratyāhāra/laya themes central to Pāśupata-oriented yoga: the senses retract; the practitioner should redirect awareness to Śiva (Pati) rather than cling to sensory certainties.