Shloka 89

अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि

Devanagari script

संगमे देवनद्या हि यः स्नात्वा मनुजः शुचिः अर्चयेत् संगमेश्वरं तस्य जन्मभयं कुतः

Transliteration

saṃgame devanadyā hi yaḥ snātvā manujaḥ śuciḥ arcayet saṃgameśvaraṃ tasya janmabhayaṃ kutaḥ

Translation

神なる河の合流にて、いずれの人も沐浴して清浄となり、サンガメーシュヴァラ（シヴァ、合流の主）を礼拝するなら、その魂にいかで生死輪廻の再生への恐れが残ろうか。

Word by Word

• saṃgame: at the confluence

• devanadyāḥ: of the divine river

• hi: indeed

• yaḥ: who

• snātvā: having bathed

• manujaḥ: a human being

• śuciḥ: purified/clean

• arcayet: should worship

• saṃgameśvaram: Sangameśvara (Śiva)

• tasya: for him/that person

• janma-bhayam: fear of birth/rebirth

• kutaḥ: whence/how could it be?

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva (Sangameshvara)

FAQs

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

It teaches that bathing at a sacred confluence and performing archana to the Linga as Sangameśvara is a direct purifier that removes janma-bhaya—fear rooted in saṃsāra—by turning the Pashu toward Pati through devotion.

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

Śiva is implied as Pati, the Lord who dissolves the Pāśa (bondage) behind repeated birth; worship of Sangameśvara is presented as a grace-bearing encounter where purification and devotion open the way beyond rebirth.

What ritualistic or Yogic practice is highlighted here?

Tīrtha-snana (purificatory bath) followed by arcana (formal worship) of Sangameśvara—an outer rite aligned with inner purification that supports Pāśupata-oriented release from saṃsāric fear.