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Shloka 36

Adhyaya 59 — सूर्याद्यभिषेककथनम्

Surya and Related Abhisheka/ Cosmological Determinations

षड्भिः सहस्रैः पूषा तु देवो ऽंशुः सप्तभिस् तथा धाताष्टभिः सहस्रैस्तु नवभिस्तु शतक्रतुः

ṣaḍbhiḥ sahasraiḥ pūṣā tu devo 'ṃśuḥ saptabhis tathā dhātāṣṭabhiḥ sahasraistu navabhistu śatakratuḥ

Pūṣan dihitung bersama enam ribu pengiring; dewa Aṃśu demikian juga dengan tujuh ribu; Dhātṛ dengan lapan ribu; dan Śatakratu (Indra) dengan sembilan ribu. Demikianlah bala tentera para dewa dihitung dan disebut satu persatu.

ṣaḍbhiḥwith six
ṣaḍbhiḥ:
sahasraiḥthousands
sahasraiḥ:
pūṣāPūṣan (solar nourisher-deity)
pūṣā:
tuindeed/and
tu:
devaḥthe god
devaḥ:
aṃśuḥAṃśu (radiant solar portion)
aṃśuḥ:
saptabhiḥwith seven
saptabhiḥ:
tathālikewise
tathā:
dhātāDhātṛ (the sustainer/ordainer)
dhātā:
aṣṭabhiḥwith eight
aṣṭabhiḥ:
sahasraiḥ tuwith thousands indeed
sahasraiḥ tu:
navabhiḥwith nine
navabhiḥ:
tuand
tu:
śatakratuḥŚatakratu (Indra, ‘of a hundred rites’)
śatakratuḥ:

Suta Goswami (narrating to the sages of Naimisharanya)

P
Pūṣan
A
Aṃśu
D
Dhātṛ
I
Indra (Śatakratu)

FAQs

By listing the numerical strength of major devas and their retinues, the text frames the cosmic hierarchy in which all deities function as limited powers; Linga worship is directed to Shiva as Pati—the transcendent Lord beyond these enumerated hosts.

Indirectly: even the greatest devas like Indra are presented as countable and administratively ordered, implying finitude. Shiva-tattva, in Shaiva Siddhanta terms, is the uncounted, supreme Pati who governs and liberates the pashu (souls) from pasha (bondage).

No specific puja-vidhi or Pashupata Yoga limb is stated; the takeaway is the cosmological setting used in Purāṇic recitation—supporting devotion (bhakti) and right orientation of worship toward Mahadeva rather than toward limited deva-powers.