Shloka 126

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

Devanagari script

उत्तरप्रवहां पुण्यां मम मौलिविनिःसृताम् पितुस्ते गिरिराजस्य शुभां हिमवतः सुताम्

Transliteration

uttarapravahāṃ puṇyāṃ mama mauliviniḥsṛtām pituste girirājasya śubhāṃ himavataḥ sutām

Translation

“Dialah sungai suci yang mengalir ke utara—memancar dari puncak jalinan rambutku—penuh keberkatan, dan puteri Himavat, ayahmu, raja segala gunung.”

Word by Word

• uttara-pravahām: flowing northward

• puṇyām: holy, merit-bestowing

• mama: my

• mauli-viniḥsṛtām: sprung forth from the crown/topknot (matted hair)

• pituḥ te: of your father

• giri-rājasya: of the king of mountains

• śubhām: auspicious, beneficent

• himavataḥ: of Himavat (Himalaya)

• sutām: daughter

Speaker

Shiva

Characters & Entities

• Shiva
• Himavat
• Ganga

FAQs

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

It links purification to Shiva himself: the sacred current (Ganga) is described as arising from Shiva’s own matted crown, implying that tirtha-purity and linga-puja both culminate in Pati’s (Shiva’s) grace that washes away pāśa (bondage) from the paśu (soul).

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

Shiva-tattva is shown as the supreme purifier and regulator: even a cosmic river becomes auspicious and life-giving by being held and released from his mauli (crown/topknot), indicating his lordship (Pati) over sacred power and its right flow.

What ritualistic or Yogic practice is highlighted here?

Tirtha-snāna and inner śuddhi (purification) are implied—approaching Shiva as Gangādhara in worship, using water offerings (jala/abhisheka) as a Shaiva act that symbolizes cleansing the paśu of pāśa through devotion and discipline.