Shloka 31

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

Devanagari script

श्वभ्रे यो निपतेत्स्वप्ने द्वारं चापि पिधीयते न चोत्तिष्ठति यः श्वभ्रात् तदन्तं तस्य जीवितम्

Transliteration

śvabhre yo nipatetsvapne dvāraṃ cāpi pidhīyate na cottiṣṭhati yaḥ śvabhrāt tadantaṃ tasya jīvitam

Translation

Nếu trong mộng người ta rơi xuống hố, lại thấy cửa bị đóng, và không thể đứng dậy khỏi hố ấy—đó được nói là giới hạn cuối cùng của thọ mạng người ấy.

Word by Word

• श्वभ्रे (śvabhre): in a pit, in a hole

• यः (yaḥ): who, whoever

• निपतेत् (nipatet): falls

• स्वप्ने (svapne): in a dream

• द्वारम् (dvāram): door, gate

• च (ca): and

• अपि (api): also, even

• पिधीयते (pidhīyate): is closed, is shut

• न (na): not

• च (ca): and

• उत्तिष्ठति (uttiṣṭhati): rises up, gets up

• यः (yaḥ): who

• श्वभ्रात् (śvabhrāt): from the pit

• तत्-अन्तम् (tad-antam): that end, that limit

• तस्य (tasya): of that (person)

• जीवितम् (jīvitam): life, lifespan

Speaker

Suta Goswami (narrating Linga Purana teachings to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It functions as a warning-nimitta: when mortality is felt as imminent, the pashu is urged toward Shiva-śaraṇāgati—intensifying Linga-puja, japa, and purification—so bondage (pāśa) loosens through devotion to Pati (Shiva).

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

Though the verse speaks of death-signs, the implied Shaiva frame is that Shiva as Pati is beyond birth and death; the dream shows the pashu’s karmic limit, while refuge in Shiva-tattva points to the deathless ground that transcends such limits.

What ritualistic or Yogic practice is highlighted here?

No specific rite is named in the shloka; contextually it supports prayāścitta and intensified Shiva-sādhana—Linga-abhisheka, Rudra-japa, and Pāśupata-style vairāgya (detachment) in response to inauspicious svapna-nimittas.