Shloka 111

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

Devanagari script

रक्ताधिक्याद्भवेन्नारी शुक्राधिक्ये भवेत्पुमान् समे नपुंसकं चैव पञ्चम्यां कन्यका भवेत्

Transliteration

raktādhikyādbhavennārī śukrādhikye bhavetpumān same napuṃsakaṃ caiva pañcamyāṃ kanyakā bhavet

Translation

Kapag nanaig ang dugo ng ina, babae ang isisilang; kapag nanaig ang semilya ng ama, lalaki ang isisilang. Kapag magkapantay, isisilang ang may likas na dalawang-anyo. At sa ikalimang araw, sinasabing nahuhubog ang batang babae.

Word by Word

• rakta-ādhikyāt: from predominance of blood

• bhavet: becomes/is born

• nārī: woman/female

• śukra-ādhikye: when semen predominates

• bhavet: becomes/is born

• pumān: man/male

• same: when equal

• napuṃsakam: neuter/androgynous person

• ca eva: and indeed

• pañcamyām: on the fifth (day)

• kanyakā: girl/maiden

• bhavet: is formed/is born

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

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).

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

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.

What ritualistic or Yogic practice is highlighted here?

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).