Shloka 111
Adhyaya 89: शौचाचारलक्षणम् — सदाचार, भैक्ष्यचर्या, प्रायश्चित्त, द्रव्यशुद्धि, आशौच-निर्णय
रक्ताधिक्याद्भवेन्नारी शुक्राधिक्ये भवेत्पुमान् समे नपुंसकं चैव पञ्चम्यां कन्यका भवेत्
raktādhikyādbhavennārī śukrādhikye bhavetpumān same napuṃsakaṃ caiva pañcamyāṃ kanyakā bhavet
రక్తం అధికమైతే స్త్రీ శిశువు పుడుతుంది; శుక్రం అధికమైతే పురుష శిశువు పుడుతుంది. రెండూ సమానమైతే నపుంసక స్వభావం కల సంతానం; అలాగే పంచమీనాడు కన్యాశిశువు రూపుదిద్దుకుంటుందని చెప్పబడింది.
Suta Goswami
FAQs
It frames embodiment as a regulated process within sṛṣṭi: the pashu (individual soul) takes a body through material causes, while Shiva as Pati remains the ultimate governor beyond matter—reminding devotees that Linga worship aims at liberation from bodily bondage (pāśa).
By outlining material determinants of birth, the verse implicitly distinguishes Shiva-tattva as transcendent: Shiva is not reduced to blood or semen, but stands as the supreme Pati who ordains karmic entry of the jiva into embodiment and can dissolve that bondage through grace.
No specific pūjā-vidhi is stated; the takeaway aligns with Pāśupata orientation—cultivate dispassion toward bodily identity (a form of pāśa) and turn to the Linga as the liberating sign of Pati, seeking śiva-anugraha (Shiva’s grace).