Shloka 48

Adhyaya 61 — ग्रह-नक्षत्र-स्थाननिर्णयः

Cosmic Abodes of Luminaries and the Shaiva Order of Time

Devanagari script

तमोवीर्यमयो राहुः प्रकृत्या कृष्णमण्डलः भरणीषु समुत्पन्नो ग्रहश्चन्द्रार्कमर्दनः

Transliteration

tamovīryamayo rāhuḥ prakṛtyā kṛṣṇamaṇḍalaḥ bharaṇīṣu samutpanno grahaścandrārkamardanaḥ

Translation

Rāhu ist aus der Kraft des tamas gebildet; seiner Natur nach ist er eine dunkle Scheibe. In Bharaṇī geboren, ist er der Graha (der Ergreifer), der Mond und Sonne bedrängt.

Word by Word

• तमस् (tamas): darkness, inertia, obscuring guṇa

• वीर्य (vīrya): potency, energy

• मय (maya): consisting of, made of

• राहुः (rāhuḥ): Rāhu, the eclipse-causing graha

• प्रकृत्या (prakṛtyā): by nature, inherently

• कृष्ण (kṛṣṇa): black, dark

• मण्डलः (maṇḍalaḥ): orb, disc, sphere

• भरणीषु (bharaṇīṣu): among the Bharaṇīs / in Bharaṇī (lunar mansion) contexts

• समुत्पन्नः (samutpannaḥ): arisen, born

• ग्रहः (grahaḥ): seizer, planet, one who grasps (causes affliction)

• चन्द्र (candra): Moon

• अर्क (arka): Sun

• मर्दनः (mardanaḥ): crusher, tormentor, afflicter

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Rahu
• Chandra
• Surya

FAQs

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

It frames eclipse-forces like Rāhu as tamasic obscurations within prakṛti; in Linga worship, the devotee turns to Pati (Śiva) as the regulator of cosmic forces, seeking clarity (prakāśa) and release from pasha-like afflictions.

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

Indirectly: by describing Rāhu as tamas-born and nature-bound, it implies Śiva-tattva as transcendent to the guṇas—Pati who is not seized by ग्रह or tamas, and who grants the pashu freedom from obscuring bondage.

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated, but the takeaway aligns with Pāśupata Yoga: reducing tamas through discipline, mantra, and Śiva-bhakti so that ग्रह-like obscurations (inner and outer) lose their hold.