Shloka 35

नन्दिकेश्वरोत्पत्तिः — Nandikesvara’s Origin, Shiva’s Boons, and the Rise of Sacred Rivers

Devanagari script

यस्माज्जटोदकादेव प्रवृत्ता त्वं महानदी तस्माज्जटोदका पुण्या भविष्यसि सरिद्वरा

Transliteration

yasmājjaṭodakādeva pravṛttā tvaṃ mahānadī tasmājjaṭodakā puṇyā bhaviṣyasi saridvarā

Translation

Kerana engkau, wahai sungai agung, telah memancar dari air pada jaṭā (rambut gimbal) Śiva sendiri, maka engkau akan termasyhur sebagai Jaṭodakā—sungai yang suci dan yang utama antara segala sungai.

Word by Word

• yasmāt: because/from which cause

• jaṭā-udakāt: from the water of the matted locks (of Śiva)

• eva: indeed

• pravṛttā: arisen/flowed forth

• tvam: you

• mahā-nadī: great river

• tasmāt: therefore

• jaṭodakā: (named) Jaṭodakā

• puṇyā: holy/purifying

• bhaviṣyasi: you will become/shall be

• sarit-varā: the श्रेष्ठ/foremost among rivers

Speaker

Suta Goswami (narrating; the statement reflects Shiva’s sanctifying decree regarding the river)

Characters & Entities

• Shiva

FAQs

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

It establishes that waters originating from Śiva’s jaṭā carry Śiva’s sanctifying power, making the river a supreme tīrtha; such tīrthas support śuddhi (purification) that is foundational for Liṅga-pūjā.

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

Śiva is implied as Pati—the supreme source of purification—whose very contact (through jaṭā-udaka) transforms the world, loosening pāśa (bondage) and aiding the pashu (soul) toward auspiciousness.

What ritualistic or Yogic practice is highlighted here?

Tīrtha-snāna (holy bathing) and preparatory śaucācāra (ritual purity) are highlighted; in a Shaiva frame, this supports Pāśupata-oriented inner cleansing prior to mantra-japa and Liṅga-arcana.