Shloka 5

Adhyaya 52: सोमाधारः, पुण्योदानदी, मेरुप्रदक्षिणा, जम्बूद्वीपनववर्षवर्णनम्

Devanagari script

सा ज्योतींष्यनुवर्तन्ती ज्योतिर्गणनिषेविता ताराकोटिसहस्राणां नभसश् च समायुता

Transliteration

sā jyotīṃṣyanuvartantī jyotirgaṇaniṣevitā tārākoṭisahasrāṇāṃ nabhasaś ca samāyutā

Translation

সে দিব্য নদী জ্যোতিষ্কসমূহের সঙ্গে সঙ্গতি রেখে চলছিল, দীপ্তিমান গণসমূহ দ্বারা সেবিতা ছিল; এবং তার সঙ্গে ছিল নক্ষত্রকোটি-সহস্রে পূর্ণ আকাশ।

Word by Word

• सा (sā): she

• ज्योतींषि (jyotīṃṣi): the luminaries/lights (stars, planets)

• अनुवर्तन्ती (anuvartantī): following, moving in accordance with

• ज्योतिर्गण (jyotirgaṇa): the host of radiant beings/celestial luminaries

• निषेविता (niṣevitā): attended, served, surrounded

• ताराकोटिसहस्राणाम् (tārākoṭisahasrāṇām): of thousands of crores of stars

• नभसः (nabhasaḥ): of the sky/firmament

• च (ca): and

• समायुता (samāyutā): joined with, accompanied by, endowed with

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Shakti

FAQs

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

It frames the cosmos as a procession of “lights” around a higher, organizing radiance—supporting the Linga’s symbolism as the supreme Jyoti (Pati) before whom all created luminaries are secondary.

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

By implying a hierarchy of lights: countless stars and luminous hosts attend a greater principle of radiance, echoing Shaiva Siddhanta where Shiva as Pati is the self-luminous consciousness that outshines all manifested brilliance.

What ritualistic or Yogic practice is highlighted here?

The verse is primarily cosmological; as a yogic takeaway, it supports jyoti-dhyāna—contemplating the inner light as a pointer to Shiva beyond pasha (bondage) and the changing “luminaries” of the mind.