Shloka 61

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

Jyotish-chakra: Surya’s Motion and Monthly Retinues

Devanagari script

तार्क्ष्यश्चारिष्टनेमिश् च सेनानीर् ग्रामणीश् च तौ विद्युद्दिवाकरश्चोभौ यातुधानावुदाहृतौ

Transliteration

tārkṣyaścāriṣṭanemiś ca senānīr grāmaṇīś ca tau vidyuddivākaraścobhau yātudhānāvudāhṛtau

Translation

Tārkṣya dan Ariṣṭanemi, serta Senānī dan Grāmaṇī—dua itu; juga Vidyut dan Divākara—kedua-duanya—dinyatakan sebagai Yātudhāna, golongan makhluk garang yang membawa halangan.

Word by Word

• तार्क्ष्यः (tārkṣyaḥ): Tārkṣya (a named being)

• अरिष्टनेमिः (ariṣṭanemiḥ): Ariṣṭanemi (a named being)

• सेनानीः (senānīḥ): Senānī (commander/leader

• ग्रामणीः (grāmaṇīḥ): Grāmaṇī (chieftain/leader

• तौ (tau): those two

• विद्युत् (vidyut): Vidyut (lightning

• दिवाकरः (divākaraḥ): Divākara (sun-maker/the Sun

• उभौ (ubhau): both

• यातुधानौ (yātudhānau): Yātudhānas (malevolent/obstructive beings)

• उदाहृतौ (udāhṛtau): are stated/are declared.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Suta
• Yātudhānas
• Tārkṣya
• Ariṣṭanemi
• Senānī
• Grāmaṇī
• Vidyut
• Divākara

FAQs

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

It identifies specific Yātudhānas—forces associated with obstruction and disturbance—implying that Linga-pūjā and Shiva’s grace are sought to pacify such impediments (pāśa) and protect the sādhaka’s worship.

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

By cataloging obstructive beings within creation, the text implicitly frames Shiva as Pati—the sovereign who transcends and governs all classes of entities, and whose śakti can subdue forces that bind the paśu (individual soul).

What ritualistic or Yogic practice is highlighted here?

Not a specific rite is prescribed in this single verse, but the context supports protective Shaiva practice: purification, mantra-japa, and Linga-arcana aimed at removing obstacles (pāśa) that hinder Pashupata-style sādhanā.