Shloka 98
Adhyaya 89: शौचाचारलक्षणम् — सदाचार, भैक्ष्यचर्या, प्रायश्चित्त, द्रव्यशुद्धि, आशौच-निर्णय
मैथुनात्कामतो विप्रास् तथैव परुषादिभिः यवाद्याः सम्प्रजायन्ते ग्राम्यारण्याश्चतुर्दश
maithunātkāmato viprās tathaiva paruṣādibhiḥ yavādyāḥ samprajāyante grāmyāraṇyāścaturdaśa
O mga brāhmaṇa, mula sa pagsasamang-laman na inuudyukan ng pagnanasa (kāma)—at gayundin mula sa prosesong nagsisimula sa magaspang at marahas na kalagayan at iba pa—sumisibol ang mga butil gaya ng yava (sebada) at iba pa, labing-apat na uri, kapwa yaong inaalagaan sa pamayanan at yaong tumutubo sa gubat.
Suta Goswami (narrating to the sages of Naimisharanya)
FAQs
It situates material creation within a Shaiva cosmology where manifested forms arise through prakritic processes and desire; Linga worship then reorients the pashu (soul) away from kama-as-pasha toward Pati (Shiva), the transcendent ground beyond creation.
By implying that desire-driven generation belongs to the realm of manifested nature, it indirectly contrasts Shiva-tattva as Pati—unconditioned, not compelled by kama—while the world of varieties unfolds under his overarching lordship.
No specific puja-vidhi is stated; the takeaway for Pashupata-oriented practice is vairagya toward kama (as pasha) and steadiness in Shiva-dhyana, using creation’s multiplicity as a prompt to seek the Linga’s unifying, transcendent reality.