Shloka 46

Adhyaya 61 — ग्रह-नक्षत्र-स्थाननिर्णयः

Cosmic Abodes of Luminaries and the Shaiva Order of Time

Devanagari script

सौम्यो बुधो धनिष्ठासु पञ्चार्चिर् उदितो ग्रहः तमोमयो मृत्युसुतः प्रजाक्षयकरः शिखी

Transliteration

saumyo budho dhaniṣṭhāsu pañcārcir udito grahaḥ tamomayo mṛtyusutaḥ prajākṣayakaraḥ śikhī

Translation

Budha (Mercure), d’humeur douce, se lève dans la demeure lunaire Dhaniṣṭhā avec cinq rayons. Pourtant, on le dit aussi fait de ténèbres, né de Mṛtyu (la Mort), coiffé d’une flamme, et capable d’amoindrir la descendance ; montrant ainsi comment les grahas, sous la souveraineté de Pati (Śiva), deviennent des instruments par lesquels mûrissent les liens karmiques (pāśa) du paśu (l’âme incarnée).

Word by Word

• सौम्यः: gentle, auspicious

• बुधः: Mercury (the planet/graha)

• धनिष्ठासु: in (the nakṣatra) Dhaniṣṭhā

• पञ्चार्चिः: having five rays/flames

• उदितः: risen, ascendant

• ग्रहः: planet, seizer (karmic influencer)

• तमोमयः: constituted of tamas/darkness

• मृत्युसुतः: son of Death (Mṛtyu)

• प्रजाक्षयकरः: causing diminution/decay of progeny

• शिखी: crested, flame-tufted, having a blazing top

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Budha (Mercury)
• Mrityu

FAQs

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

By portraying Mercury as both gentle and tamasic, the verse implies that planetary forces are not ultimate powers; they operate within Śiva’s cosmic order. Linga worship is thus a Shaiva means to align the pashu with Pati, reducing karmic turbulence signified by grahas.

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

Shiva-tattva is implied as the transcendent governance behind all cosmic functions: even grahas that “seize” beings through karma serve the maturation and release of bondage (pāśa), ultimately guiding the soul toward purification and liberation.

What ritualistic or Yogic practice is highlighted here?

Graha-śānti through Shaiva upāsanā is suggested: steady japa of Śiva-mantra and Linga-pūjā to pacify karmic afflictions, combined with Pāśupata-style inner discipline (vairāgya and self-restraint) to weaken tamas-driven outcomes.