Shloka 21

Adhyaya 61 — ग्रह-नक्षत्र-स्थाननिर्णयः

Cosmic Abodes of Luminaries and the Shaiva Order of Time

Devanagari script

सोमर्क्षग्रहसूर्येषु कीर्तितास्त्वभिमानिनः स्थानान्येतान्यथोक्तानि स्थानिन्यश्चैव देवताः

Transliteration

somarkṣagrahasūryeṣu kīrtitāstvabhimāninaḥ sthānānyetānyathoktāni sthāninyaścaiva devatāḥ

Translation

Dans la Lune, les demeures lunaires, les planètes et le Soleil sont proclamées les puissances présidantes (abhimānins). Ainsi ces demeures ont-elles été énoncées comme il a été dit, avec les divinités qui résident et gouvernent ces stations.

Word by Word

• सोम (soma): Moon

• ऋक्ष (arkṣa): lunar mansion, nakshatra

• ग्रह (graha): planet/seizer, planetary power

• सूर्य (sūrya): Sun

• -एषु (-eṣu): in/among

• कीर्तिताः (kīrtitāḥ): declared, proclaimed

• तु (tu): indeed

• अभिमानिनः (abhimāninaḥ): presiding deities/identifying governors

• स्थानानि (sthānāni): stations, abodes

• एतानि (etāni): these

• यथोक्तानि (yathoktāni): as stated/according to what was said

• स्थानिन्यः (sthāninyaḥ): those abiding in stations, resident powers

• च (ca): and

• एव (eva): also/indeed

• देवताः (devatāḥ): deities

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Soma
• Nakshatras
• Grahas
• Surya
• Devas

FAQs

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

It frames the cosmos as a network of ordained stations with presiding deities; in Linga-worship, the devotee offers to Shiva (Pati) while recognizing and harmonizing the subordinate cosmic powers (grahas, soma, surya) within His order.

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

By listing cosmic governors as “abhimānins,” it implies a layered hierarchy: these deities administer specific domains, whereas Shiva-tattva stands transcendent as the supreme Pati who empowers and surpasses all such stations and their rulers.

What ritualistic or Yogic practice is highlighted here?

A practical takeaway is graha–nakshatra awareness in worship—timing japa, vrata, or abhiṣeka in auspicious lunar/solar contexts—while maintaining Shaiva Siddhanta priority: liberation of the pashu comes from Shiva’s grace, not from planetary powers.