Shloka 113

Adhyaya 89: शौचाचारलक्षणम् — सदाचार, भैक्ष्यचर्या, प्रायश्चित्त, द्रव्यशुद्धि, आशौच-निर्णय

Devanagari script

पुमिति नरकस्याख्या दुःखं च नरकं विदुः पुंसस्त्राणान्वितं पुत्रं तथाभूतं प्रसूयते

Transliteration

pumiti narakasyākhyā duḥkhaṃ ca narakaṃ viduḥ puṃsastrāṇānvitaṃ putraṃ tathābhūtaṃ prasūyate

Translation

يُقال إن «بوم» (Pum) اسمٌ لجحيمٍ ما، وإن الجحيم يُعرَف بأنه معاناة. لذلك يُولد الابن مزوّداً بقدرة حماية الرجل—فينقذه من ذلك (الجحيم).

Word by Word

• pum: ‘Pum’ (name of a naraka/hell)

• iti: thus

• narakasya: of hell

• ākhyā: designation/name

• duḥkham: suffering

• ca: and

• narakam: hell

• viduḥ: (the wise) know/understand

• puṃsaḥ: of a man/father

• trāṇa: protection/deliverance

• anvitam: endowed with/possessed of

• putram: a son

• tathābhūtam: of that nature/accordingly

• prasūyate: is born/is brought forth

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It frames household dharma as supportive to Shiva-oriented living: sustaining lineage and rites that purify karma helps the bound soul (pashu) lessen bondage (pasha), making it fit for Shiva’s grace while continuing Shiva-puja and dharmic observances.

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

Indirectly: it highlights that suffering and naraka arise from karma and bondage, while true protection is ultimately fulfilled by Pati—Lord Shiva—whose grace and right conduct remove the causes of suffering; worldly protections (like progeny) are secondary supports within dharma.

What ritualistic or Yogic practice is highlighted here?

The verse points to grihastha-dharma and pitṛ-related duties (shraddha/rites and continuity of dharma); in a Shaiva frame, these are ideally performed alongside regular Shiva-puja as part of disciplined living that prepares one for higher yogic pursuit.