Shloka 117

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

Devanagari script

जनयत्यङ्गना यस्मान् न गच्छेत्सर्वयत्नतः चतुर्दश्यां यदा गच्छेत् सा पुत्रजननी भवेत्

Transliteration

janayatyaṅganā yasmān na gacchetsarvayatnataḥ caturdaśyāṃ yadā gacchet sā putrajananī bhavet

Translation

അതുകൊണ്ട് (ത്രയോദശിയിൽ) സ്ത്രീ അശുഭസന്താനത്തെ പ്രസവിക്കുന്നു, അതിനാൽ സർവ്വപ്രയത്നത്താലും ആ ദിവസം ഗമിക്കരുത്. ചതുർദ്ദശിയിൽ ഗമിച്ചാൽ അവൾ പുത്രജനനിയാകുന്നു.

Word by Word

• janayati: produces, begets

• aṅganā: a woman

• yasmāt: because, since

• na: not

• gacchet: should go/engage (in union)

• sarva-yatnataḥ: with all effort

• caturdaśyām: on the fourteenth lunar day (Chaturdaśī)

• yadā: when

• gacchet: engages/goes

• sā: she

• putra-jananī: mother of a son, son-begetter

• bhavet: becomes

Speaker

Suta Goswami (narrating traditional dharma/vrata-related guidance within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It links household discipline (niyama) with sacred calendrical observance; Chaturdaśī is strongly associated with Shiva-vratas, and regulating conduct on tithis is presented as supportive of purity and merit that undergird Shiva-bhakti.

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

Indirectly: Shiva-tattva is approached through niyama and tithi-based vrata culture—training the pashu (bound soul) to restrain impulses (pāśa) and align life with dharma, which is ultimately upheld by Pati, Lord Shiva.

What ritualistic or Yogic practice is highlighted here?

A vrata-oriented niyama: observing lunar days (especially Chaturdaśī) and practicing restraint/regulated conduct as part of Shaiva household discipline rather than a technical Pāśupata yoga mudrā or āsana.