Shloka 110

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

Devanagari script

दारिद्र्यार्णवमग्नं च तनयं सा प्रसूयते कन्यार्थिनैव गन्तव्या पञ्चम्यां विधिवत्पुनः

Transliteration

dāridryārṇavamagnaṃ ca tanayaṃ sā prasūyate kanyārthinaiva gantavyā pañcamyāṃ vidhivatpunaḥ

Translation

凭此持戒之力，她甚至会生下沉没于贫穷之海的儿子。并且再者，于第五月日（pañcamī），求娶新娘者应依所规定的仪轨，如法前往行事。

Word by Word

• दारिद्र्य (dāridrya): poverty

• अर्णव (arṇava): ocean

• मग्नम् (magnam): sunk, immersed

• च (ca): and

• तनयम् (tanayam): son

• सा (sā): she

• प्रसूयते (prasūyate): gives birth, brings forth

• कन्या (kanyā): maiden, daughter

• अर्थिन् (arthin): seeker, desirous

• एव (eva): indeed

• गन्तव्या (gantavyā): should go, should proceed

• पञ्चम्याम् (pañcamyām): on the fifth (tithi)

• विधिवत् (vidhivat): according to rule, duly

• पुनः (punaḥ): again

Speaker

Suta Goswami (narrating prescribed vrata/puja results to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It states the tangible phala (fruit) of Shiva-oriented observance—relief from dāridrya and auspicious outcomes—showing that Linga-puja, when done vidhivat, is a means by which Pati (Shiva) loosens the pasha of scarcity and misfortune for the pashu (individual soul).

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

Shiva is implied as the compassionate Pati whose anugraha (grace) transforms karmic limitation: even one “immersed in an ocean of poverty” becomes eligible for upliftment through right observance, indicating Shiva’s governance over karma and its fruits.

What ritualistic or Yogic practice is highlighted here?

A time-bound vrata/puja instruction is highlighted: the rite is to be undertaken again on pañcamī, especially by one seeking marriage (kanyārthin). It emphasizes disciplined observance (vidhi) rather than abstract meditation alone.