Shloka 39

भुवनकोशविन्यासनिर्णयः (ज्योतिर्गति-वृष्टिचक्र-वर्णनम्)

Devanagari script

अतो धूमाग्निवातानां संयोगस्त्वभ्रमुच्यते वारीणि वर्षतीत्यभ्रम् अभ्रस्येशः सहस्रदृक्

Transliteration

ato dhūmāgnivātānāṃ saṃyogastvabhramucyate vārīṇi varṣatītyabhram abhrasyeśaḥ sahasradṛk

Translation

ດັ່ງນັ້ນ ການປະສົມກັນຂອງຄວັນ, ໄຟ, ແລະລົມ ຈຶ່ງເອີ້ນວ່າ «ເມກ». ເພາະມັນໂຮຍນ້ຳລົງມາ ຈຶ່ງຖືກເອີ້ນວ່າ «ອະພຣະ (abhra)». ຜູ້ເປັນເຈົ້າແຫ່ງເມກແມ່ນ ສະຫັດສະຣະດຣຶກ (Sahasradṛk) — ຜູ້ມີພັນຕາ.

Word by Word

• ataḥ: therefore

• dhūma: smoke

• agni: fire

• vātānām: of the winds

• saṃyogaḥ: conjunction/combination

• tu: indeed

• abhram: cloud

• ucyate: is called

• vārīṇi: waters

• varṣati: pours/rains

• iti: thus

• abhram: ‘abhra’ (cloud)

• abhrasya: of the cloud(s)

• īśaḥ: lord/presiding deity

• sahasra-dṛk: thousand-eyed (epithet of Indra)

Speaker

Suta Goswami

Characters & Entities

• Indra (Sahasradṛk)

FAQs

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

It frames rainfall and elemental order as part of Shiva’s governed cosmos—supporting the idea that Linga-puja aligns the pashu (soul) with the ritam of creation upheld by Pati (Shiva).

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

By describing lawful formation and governance (clouds, rain, presiding powers), the verse implies a higher Lordhood behind all functions—Shiva-tattva as the ultimate Pati under whom even deities like Indra operate.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is contemplative: in Pashupata-oriented practice, one meditates on the ordered play of bhutas (elements) as a manifestation of the Lord’s śakti, loosening pasha (bondage) through right understanding.