Shloka 98

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

Devanagari script

मैथुनात्कामतो विप्रास् तथैव परुषादिभिः यवाद्याः सम्प्रजायन्ते ग्राम्यारण्याश्चतुर्दश

Transliteration

maithunātkāmato viprās tathaiva paruṣādibhiḥ yavādyāḥ samprajāyante grāmyāraṇyāścaturdaśa

Translation

Oh brāhmaṇas, del acto sexual impulsado por el deseo (kāma)—y asimismo del proceso que comienza con condiciones ásperas y toscas, y otras—nacen los granos como la cebada (yava) y los demás, en catorce variedades, tanto los domesticados como los nacidos en el bosque.

Word by Word

• maithunāt: from sexual union

• kāmataḥ: from desire (kāma-driven impulse)

• viprāḥ: O brāhmaṇas/sages

• tathā eva: and likewise/just so

• paruṣa-ādibhiḥ: from the series beginning with the coarse/rough (conditions or modes)

• yavādyāḥ: barley and other grains

• samprajāyante: are generated/come into being

• grāmya: domesticated/cultivated

• āraṇyāḥ: wild/forest

• caturdaśa: fourteen

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It situates material creation within a Shaiva cosmology where manifested forms arise through prakritic processes and desire; Linga worship then reorients the pashu (soul) away from kama-as-pasha toward Pati (Shiva), the transcendent ground beyond creation.

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

By implying that desire-driven generation belongs to the realm of manifested nature, it indirectly contrasts Shiva-tattva as Pati—unconditioned, not compelled by kama—while the world of varieties unfolds under his overarching lordship.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway for Pashupata-oriented practice is vairagya toward kama (as pasha) and steadiness in Shiva-dhyana, using creation’s multiplicity as a prompt to seek the Linga’s unifying, transcendent reality.