Shloka 19

Adhyaya 61 — ग्रह-नक्षत्र-स्थाननिर्णयः

Cosmic Abodes of Luminaries and the Shaiva Order of Time

Devanagari script

शनैश्चरो विरूपस्तु संज्ञापुत्रो विवस्वतः अग्निर्विकेश्यां जज्ञे तु युवासौ लोहितार्चिषः

Transliteration

śanaiścaro virūpastu saṃjñāputro vivasvataḥ agnirvikeśyāṃ jajñe tu yuvāsau lohitārciṣaḥ

Translation

Śanaiścara (Zuhal), juga dipanggil Virūpa, ialah putera Saṃjñā dan Vivasvān (Matahari). Dan daripada Agni serta Vikeśī lahirlah yang muda, Lohitārciṣ, yang bernyala merah.

Word by Word

• शनैश्चरः: Śanaiścara (Saturn)

• विरूपः: Virūpa (a name/epithet)

• तु: indeed/and

• संज्ञापुत्रः: son of Saṃjñā

• विवस्वतः: of Vivasvān (the Sun)

• अग्निः: Agni (Fire-deity)

• विकेश्याम्: in/through Vikeśī (as mother)

• जज्ञे: was born

• तु: and

• युवा: youthful

• असौ: that one

• लोहितार्चिषः: Lohitārciṣ (red-flamed one, a name/epithet)

Speaker

Suta Goswami (narrating genealogical details to the sages of Naimisharanya)

Characters & Entities

• Shanaischar (Saturn)
• Vivasvan (Surya)
• Samjna
• Agni
• Vikeshi
• Lohitarcish

FAQs

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

It situates graha-deities and Vedic devas within the Linga Purana’s Shaiva cosmology, showing that all cosmic functions and lineages operate under the supreme Pati (Śiva), the ultimate ground of sṛṣṭi and order.

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

Indirectly: by cataloging divine births and roles, it implies a governed cosmos where contingent beings (devas and grahas) arise through causes—while Śiva-tattva, as Pati, remains the transcendent regulator beyond such birth-conditioned limitation.

What ritualistic or Yogic practice is highlighted here?

No explicit pūjā-vidhi or Pāśupata-yoga practice is stated; the takeaway is cosmological orientation—recognizing grahas and devas as subordinate powers, best harmonized through Śiva-upāsanā rather than treated as independent absolutes.