Shloka 147

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

ऊर्ध्वस्रोतास्तृतीयस्तु स वै चोर्ध्वं व्यवस्थितः यस्मात्प्रवर्तते चोर्ध्वम् ऊर्ध्वस्रोतास्ततः स्मृतः

Transliteration

ūrdhvasrotāstṛtīyastu sa vai cordhvaṃ vyavasthitaḥ yasmātpravartate cordhvam ūrdhvasrotāstataḥ smṛtaḥ

Translation

Golongan ketiga disebut Ūrdhvasrotas, yakni “yang mengalir ke atas”. Ia ditegakkan dalam arah ke atas; kerana arusnya bergerak naik, maka ia dikenang sebagai Ūrdhvasrotas.

Word by Word

• ūrdhva-srotās: upward-flowing (having an upward current)

• tṛtīyaḥ: the third

• tu: indeed/and

• saḥ: that (class)

• vai: surely

• ca: and

• ūrdhvam: upward

• vyavasthitaḥ: situated/established

• yasmāt: because/from which reason

• pravartate: proceeds/sets forth

• ca: and

• ūrdhvam: upward

• ūrdhva-srotās: upward-flowing

• tataḥ: therefore

• smṛtaḥ: is known/remembered

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya, reporting the teaching on srotas-classification)

Characters & Entities

• Shiva

FAQs

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

It frames devotion and worship as an inner ascent: the practitioner (pashu) turns the current of life upward toward Shiva (Pati), aligning body, breath, and mind to rise from bondage (pāśa) toward the Linga-consciousness.

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

By implying an ‘upward orientation,’ it points to Shiva-tattva as the transcendent pole that draws consciousness upward—beyond outward-going tendencies—toward liberation and abiding in the higher reality.

What ritualistic or Yogic practice is highlighted here?

It suggests the yogic discipline of directing prana and awareness upward (ūrdhva-gati)—a Pashupata-oriented ascent—supported by Shaiva practices such as japa, dhyana on the Linga, and restraint of outward-flowing senses.