Shloka 40

Garbha-sthiti, Deha-pariṇāma, and Vairāgya-upadeśa

Embryonic Condition, Bodily Transformation, and Instruction in Detachment

Devanagari script

केशरोमनखच्छन्नं रोगायतनमातुरम् । वदनैकमहाद्वारं गवाक्षाष्टकभूषितम्

Transliteration

keśaromanakhacchannaṃ rogāyatanamāturam | vadanaikamahādvāraṃ gavākṣāṣṭakabhūṣitam

Translation

ຮ່າງກາຍທີ່ເຈັບໄຂນີ້ ຖືກປົກຄຸມດ້ວຍຜົມ, ຂົນ, ແລະເລັບ; ເປັນທີ່ຢູ່ຂອງໂລກໄພ. ມັນມີປະຕູໃຫຍ່ພຽງອັນດຽວຄືປາກ ແລະຖືກປະດັບດ້ວຍ “ປ່ອງຢ້ຽມ” ແປດປ່ອງ ຄືຮູ້ຮັບອາລົມ.

Word by Word

• केश-रोम-नख-च्छन्नम्: covered with hair, body-hair, and nails
• केश-रोम-नख-च्छन्नम्: Karma (कर्म)
• Type: Adjective
• Root: केश + रोम + नख + छन्न (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; भूतकर्मणि कृदन्त ‘छन्न’ (covered) with तत्पुरुषसमास: केशैः रोमभिः नखैश्च छन्नम्

• रोग-आयतनम्: abode of diseases
• रोग-आयतनम्: Karma (कर्म)
• Type: Noun
• Root: रोग + आयतन (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; षष्ठी-तत्पुरुष: रोगाणाम् आयतनम्

• आतुरम्: afflicted/sickly
• आतुरम्: Karma (कर्म)
• Type: Adjective
• Root: आतुर (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; विशेषण

• वदन-एक-महा-द्वारम्: having the mouth as the single great gate
• वदन-एक-महा-द्वारम्: Karma (कर्म)
• Type: Noun
• Root: वदन + एक + महा + द्वार (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; बहुपद-तत्पुरुष: वदनम् एव एकं महाद्वारम् (मुखरूपं एकं महाद्वारम्)

• गवाक्ष-अष्टक-भूषितम्: adorned with eight windows/openings
• गवाक्ष-अष्टक-भूषितम्: Karma (कर्म)
• Type: Adjective
• Root: गवाक्ष + अष्टक + भूषित (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; भूतकर्मणि कृदन्त ‘भूषित’ (adorned) with तत्पुरुष: गवाक्षाणाम् अष्टकेन भूषितम्

Speaker

Suta Goswami (narrating the teaching within Umāsaṃhitā)

Shaiva Theology

Tattva Level: pashu

Characters & Entities

• Shiva

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

The verse cultivates viveka (discrimination) and vairagya (detachment) by portraying the body as fragile and disease-prone, urging the seeker to turn from identification with the perishable “pashu” toward Shiva, the liberating Pati.

How does this verse relate to the worship of the Linga or Saguna Shiva?

By highlighting the body’s limitations and the senses’ many openings, the verse indirectly points to focusing worship on Saguna Shiva through the Linga—gathering scattered perception into one-pointed devotion, so grace can loosen pasha (bondage).

What ritualistic or meditative practice is suggested here?

A practical takeaway is sense-restraint and japa: withdraw the “eight windows” (sense-openings) from outward objects and steady the mind on Shiva—especially through Panchakshara mantra japa (Om Namaḥ Śivāya) alongside simple purity disciplines such as bhasma and Rudraksha if one follows those observances.