Shloka 89
मातङ्ग–शक्रसंवादः
Mataṅga–Śakra Dialogue on Tapas, Status, and Moral Qualities
(नारायणादक्षयात् पूर्वजाता विष्णो: पादात् शिशुमाराद् ध्रुवाच्च । सोमात् सूर्यान्मेरुरूपाच्च विष्णो: समागता शिवमूर्थ्नो हिमाद्रिम् ।।
nārāyaṇād akṣayāt pūrvajātā viṣṇoḥ pādāt śiśumārād dhruvāc ca | somāt sūryān merurūpāc ca viṣṇoḥ samāgatā śivamūrdhno himādrim || bhagavatī gaṅgā pūrvakāle 'vināśī bhagavān nārāyaṇāt prakaṭitā | sā bhagavato viṣṇoḥ caraṇāt śiśumāra-cakrāt dhruvāt somāt sūryāt merurūpād viṣṇoḥ avatīrya bhagavataḥ śivasya mūrdhni samāgatā, tataḥ himālaya-parvate patitā || sutā caiva himādreḥ harasya bhāryā divo bhuvaś cāpi kṛtānurūpā | bhavyā pṛthivyāṃ bhāginī cāpi rājan gaṅgā lokānāṃ puṇyadā vai trayāṇām ||
ສິດທະກ່າວວ່າ: ໃນການກ່ອນ ພຣະນາງ ຄົງຄາ ໄດ້ປະກົດອອກຈາກ ນາຣາຍະນະ ຜູ້ບໍ່ເສື່ອມສູນ. ນາງລົງມາຈາກພຣະບາດຂອງ ວິສນຸ—ຜ່ານວົງຟ້າແຫ່ງ ສິຊຸມາຣະ, ທຣຸວະ, ໂສມະ, ສູຣະຍະ ແລະ ວິສນຸໃນຮູບເມຣຸ—ແລ້ວມາພັກຢູ່ເທິງພຣະເສົາຂອງ ພຣະສິວະ; ຈາກນັ້ນນາງຕົກລົງສູ່ ພູຫິມາລະຍະ. ນາງແມ່ນທິດາຂອງກະສັດແຫ່ງພູ ຄື ຫິມາລະຍະ; ເປັນຄູ່ຄອງຂອງ ຫະຣະ (ສິວະ); ເປັນເຄື່ອງປະດັບອັນສົມຄວນແກ່ທັງສະຫວັນແລະແຜ່ນດິນ. ໂອ ພຣະຣາຊາ—ນາງເປັນມົງຄຸນໃນໂລກ, ເປັນຜູ້ເກື້ອກູນແກ່ສັດມີຊີວິດ, ແລະເປັນຜູ້ປະທານບຸນແກ່ສາມໂລກ.
सिद्ध उवाच
Educational Q&A
The passage presents Gaṅgā as a divinely sourced purifier whose very course links the highest divine principle (Nārāyaṇa/Viṣṇu) to Śiva and then to the earth. The ethical implication is that contact with what is sacred—especially through pilgrimage, reverence, and right conduct—supports purification and the accumulation of merit (puṇya) for beings across the three worlds.
A Siddha describes Gaṅgā’s cosmic descent: she manifests from imperishable Nārāyaṇa, flows from Viṣṇu’s feet through key celestial stations (Śiśumāra, Dhruva, Moon, Sun, Meru), is received and restrained on Śiva’s head, and then descends onto the Himālaya. She is praised as Himālaya’s daughter, Śiva’s consort, and a sanctifying presence for heaven and earth.