Adhyaya 89: शौचाचारलक्षणम् — सदाचार, भैक्ष्यचर्या, प्रायश्चित्त, द्रव्यशुद्धि, आशौच-निर्णय
सप्तम्यां चैव कन्यार्थी गच्छेत्सैव प्रसूयते अष्टम्यां सर्वसम्पन्नं तनयं सम्प्रसूयते
saptamyāṃ caiva kanyārthī gacchetsaiva prasūyate aṣṭamyāṃ sarvasampannaṃ tanayaṃ samprasūyate
Am siebten Mondtag gilt: Nähert man sich (zur Empfängnis) mit dem Wunsch nach einer Tochter, wird wahrlich eine Tochter geboren. Am achten wird ein Sohn geboren, der mit allen Vorzügen ausgestattet ist. In dieser Lehre wird kāla (die Zeit) als rituelle Stütze verstanden; im Einklang mit Dharma und Bhakti zu Pati (Śiva) gestaltet sie das verkörperte Geschick des paśu (der Einzelseele).
Suta Goswami (narrating Linga Purana teachings to the sages of Naimisharanya)
It frames household life and progeny as governed by dharmic order (kāla/vidhi); for a Śaiva, such rites are ideally performed with reverence to Pati—Śiva—so the pashu’s worldly life supports eventual liberation.
Implicitly, it presents Śiva as Pati, the overseer of cosmic law where time and karma yield specific fruits; embodied outcomes arise within His ordered governance even when the verse speaks in practical, ritual terms.
A timing-based rite connected to conception (a dharmic saṃskāra context): choosing specific tithis for intended results; it complements Śaiva discipline by aligning desire with rule-bound action rather than impulse.