Shloka 38

सूर्यरथ-रचना, ध्रुव-प्रेरणा, मास-गणाः च

Jyotish-chakra: Surya’s Motion and Monthly Retinues

Devanagari script

स्थानाभिमानिनो ह्येते गणा द्वादश सप्तकाः धात्रादिविष्णुपर्यन्ता देवा द्वादश कीर्तिताः

Transliteration

sthānābhimānino hyete gaṇā dvādaśa saptakāḥ dhātrādiviṣṇuparyantā devā dvādaśa kīrtitāḥ

Translation

Mereka inilah para gaṇa yang memegang kuasa atas kedudukan kosmik masing-masing—dua belas kelompok, setiap kelompok tujuh. Dari Dhātṛ hingga Viṣṇu, dua belas dewa ini disebutkan demikian.

Word by Word

• स्थान-अभिमानिनः: presiding deities identified with their stations

• हि: indeed

• एते: these

• गणाः: groups/hosts (gaṇas)

• द्वादश: twelve

• सप्तकाः: sevens/groups of seven

• धात्र-आदि: beginning with Dhātṛ

• विष्णु-पर्यन्ताः: ending with Viṣṇu

• देवाः: deities

• द्वादश: twelve

• कीर्तिताः: are proclaimed/are listed

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Vishnu
• Dhatr
• Devas
• Ganas

FAQs

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

It frames cosmic governance as a structured hierarchy of presiding powers; in Linga-worship, these devatās are approached as functional limbs within Shiva’s universal order, ultimately subordinated to Pati (Shiva) as the inner ruler.

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

By listing station-presiding deities and their gaṇas, the verse implies a layered cosmos of delegated authorities; Shaiva Siddhanta reads this as Shiva-tattva remaining transcendent and immanent—the sovereign Pati who empowers offices (sthānas) without being limited by them.

What ritualistic or Yogic practice is highlighted here?

A practical takeaway is sādhana of alignment: in pūjā one mentally offers the cosmos and its stations into the Linga, and in Pāśupata-oriented discipline one restrains egoic “station-identification” (abhimāna) so the pashu turns from pasha-bound roles toward Pati.