Adhyaya 89: शौचाचारलक्षणम् — सदाचार, भैक्ष्यचर्या, प्रायश्चित्त, द्रव्यशुद्धि, आशौच-निर्णय
दारिद्र्यार्णवमग्नं च तनयं सा प्रसूयते कन्यार्थिनैव गन्तव्या पञ्चम्यां विधिवत्पुनः
dāridryārṇavamagnaṃ ca tanayaṃ sā prasūyate kanyārthinaiva gantavyā pañcamyāṃ vidhivatpunaḥ
By the power of this observance, she gives birth even to a son sunk in an ocean of poverty. And again, on the fifth lunar day (pañcamī), the seeker of a bride should duly proceed according to the prescribed rite.
Suta Goswami (narrating prescribed vrata/puja results to the sages of Naimisharanya)
It states the tangible phala (fruit) of Shiva-oriented observance—relief from dāridrya and auspicious outcomes—showing that Linga-puja, when done vidhivat, is a means by which Pati (Shiva) loosens the pasha of scarcity and misfortune for the pashu (individual soul).
Shiva is implied as the compassionate Pati whose anugraha (grace) transforms karmic limitation: even one “immersed in an ocean of poverty” becomes eligible for upliftment through right observance, indicating Shiva’s governance over karma and its fruits.
A time-bound vrata/puja instruction is highlighted: the rite is to be undertaken again on pañcamī, especially by one seeking marriage (kanyārthin). It emphasizes disciplined observance (vidhi) rather than abstract meditation alone.
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