Linga Purana — Purva Bhaga, Shloka 115

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

Devanagari script

नवम्यां दारिकायार्थी दशम्यां पण्डितो भवेत् एकादश्यां तथा नारीं जनयेत्सैव पूर्ववत्

Transliteration

navamyāṃ dārikāyārthī daśamyāṃ paṇḍito bhavet ekādaśyāṃ tathā nārīṃ janayetsaiva pūrvavat

Translation

Ang nagnanais ng anak na babae ay dapat magsagawa sa ikasiyam na tithi; sa ikasampu, nagiging marunong at pantas. Gayundin, sa ikalabing-isa, ang babae ay nagsisilang ng anak na babae—gaya ng naunang sinabi. Sa pamamagitan ng mga pagtalima ayon sa tithi, ang banal na maybahay ay nagkakamit ng ninanais na supling at mapalad na katangian sa biyaya ni Pati, Śiva, na lumuluwag sa pasha ng kamalasan at nagkakaloob ng bungang nakaayon sa dharma.

Word by Word

• नवम्याम्: on the ninth lunar day (Navamī)

• दारिकाय-अर्थी: one desiring a daughter

• दशम्याम्: on the tenth lunar day (Daśamī)

• पण्डितः: learned, wise

• भवेत्: becomes

• एकादश्याम्: on the eleventh lunar day (Ekādaśī)

• तथा: likewise

• नारीम्: a woman

• जनयेत्: gives birth, begets

• सा एव: she indeed/that same (result)

• पूर्ववत्: as before, as previously described

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 links household aims (progeny and learning) to disciplined tithi-based observances, implying that such vratas become fruitful when oriented to Śiva as Pati and supported by dharma—an applied, result-bearing dimension of Śaiva worship.

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

Though implicit, Śiva-tattva is shown as the sovereign bestower of anugraha (grace) who regulates karmic fruition—loosening pasha (bondage of adverse fate) and granting dharmic outcomes for the pashu (individual soul) in worldly life.

What ritualistic or Yogic practice is highlighted here?

A tithi-specific vrata (observance) is highlighted—undertaken on Navamī, Daśamī, and Ekādaśī for specific fruits—functioning as a Śaiva puṇya-practice rather than an explicit Pāśupata yoga technique.