Shloka 7

Devanagari script

असूत मेना मैनाकं क्रौञ्चं तस्यानुजामुमाम् गङ्गां हैमवतीं जज्ञे भवाङ्गाश्लेषपावनीम्

Transliteration

asūta menā mainākaṃ krauñcaṃ tasyānujāmumām gaṅgāṃ haimavatīṃ jajñe bhavāṅgāśleṣapāvanīm

Translation

Menā melahirkan Maināka dan Krauñca, serta adik perempuan mereka, Umā. Dari Himavat lahirlah Gaṅgā, puteri Himalaya—yang menjadi amat menyucikan kerana sentuhan mesra dengan Bhava (Śiva).

Word by Word

• असूत (asūta): gave birth

• मेना (menā): Menā

• मैनाकम् (mainākam): Maināka (mountain)

• क्रौञ्चम् (krauñcam): Krauñca (mountain)

• तस्य (tasya): of him/thereof (in this lineage)

• अनुजाम् (anujām): the younger sister

• उमाम् (umām): Umā (Pārvatī)

• गङ्गाम् (gaṅgām): Gaṅgā

• हैमवतीम् (haimavatīm): daughter of Himavat/Himalayan

• जज्ञे (jajñe): was born

• भव (bhava): Bhava—Śiva

• अङ्ग (aṅga): body/limb

• आश्लेष (āśleṣa): embrace/close contact

• पावनीम् (pāvanīm): purifier, sanctifying.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Mena
• Mainaka
• Krauncha
• Uma (Parvati)
• Ganga
• Himavat (Himalaya)
• Shiva (Bhava)

FAQs

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

It grounds Linga-abhisheka symbolism: Gaṅgā is declared intrinsically purifying because of her association with Bhava (Śiva), making her the foremost sanctifier in Śiva-pūjā and consecrations.

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

Śiva is indicated as Bhava—the source of becoming and the supreme purifier (Pati) whose mere contact sanctifies, implying transcendence over mala (impurity) and bondage while granting purity to pashus (souls).

What ritualistic or Yogic practice is highlighted here?

Śiva-abhisheka with Gaṅgā-jala is implied as a primary purificatory rite; it supports Pāśupata-oriented purification (śauca) as a prerequisite for worship and inner discipline.