Shloka 4

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

Devanagari script

वमेन्मूत्रं पुरीषं च सुवर्णं रजतं तथा प्रत्यक्षमथवा स्वप्ने दशमासान्न जीवति

Transliteration

vamenmūtraṃ purīṣaṃ ca suvarṇaṃ rajataṃ tathā pratyakṣamathavā svapne daśamāsānna jīvati

Translation

Nếu một người nôn ra nước tiểu hay phân, hoặc nôn ra vàng hay bạc—dù xảy ra rõ ràng khi tỉnh hay hiện trong mộng—người ấy không sống quá mười tháng. Dấu ấy được tuyên là điềm dữ: như sợi pāśa (xiềng buộc) siết chặt lên paśu hữu thân khi dharma và prāṇa suy giảm.

Word by Word

• vamen: (if) one vomits

• mūtram: urine

• purīṣam: feces

• ca: and

• suvarṇam: gold

• rajatam: silver

• tathā: likewise

• pratyakṣam: directly/manifestly (while awake)

• athavā: or

• svapne: in a dream

• daśa-māsān: (for) ten months

• na: not

• jīvati: lives/survives

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

FAQs

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

It frames certain extreme bodily/dream portents as arishta (death-omens), prompting the devotee to take refuge in Pati (Shiva) through śiva-pūjā, japa, and prāyaścitta to loosen karmic pāśas.

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

Shiva-tattva is implied as the transcendent Pati beyond bodily decay; while the paśu’s prāṇa and karma show ominous signs, liberation and protection ultimately depend on turning the mind toward Shiva, the Lord of bonds and release.

What ritualistic or Yogic practice is highlighted here?

The verse itself lists an arishta-lakshana rather than a method; its practical takeaway is to intensify Śiva-upāsanā (linga-arcana, mantra-japa) and adopt Pāśupata-oriented detachment when such portents arise.