Shloka 36

Adhyaya 61 — ग्रह-नक्षत्र-स्थाननिर्णयः

Cosmic Abodes of Luminaries and the Shaiva Order of Time

Devanagari script

प्रायशश्चन्द्रयोगीनि विद्यादृक्षाणि तत्त्ववित् तारानक्षत्ररूपाणि हीनानि तु परस्परम्

Transliteration

prāyaśaścandrayogīni vidyādṛkṣāṇi tattvavit tārānakṣatrarūpāṇi hīnāni tu parasparam

Translation

తత్త్వవితుడు తెలుసుకోవలసింది—ఇవాటిలో ఎక్కువవి చంద్రయోగాలే, కాలవిద్యచే దర్శింపబడే నక్షత్ర-మానాలే; తారానక్షత్రరూపాలుగా కనిపించినా పరస్పరం హీన-శ్రేష్ఠ భేదమున్నవి।

Word by Word

• प्रायशः: for the most part

• चन्द्रयोगीनि: lunar conjunctions/associations of the Moon

• विद्या: sacred science/knowledge

• दृक्षाणि (दृक्षाणि): astral markers/visible stellar measures

• तत्त्ववित्: knower of reality/principles

• तारा: stars

• नक्षत्र: lunar mansions/constellations

• रूपाणि: forms/appearances

• हीनानि: lesser/differentiated in degree

• तु: indeed/but

• परस्परम्: from one another/mutually

Speaker

Suta Goswami

Characters & Entities

• Chandra

FAQs

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

It frames time (kāla) and celestial order as measurable realities; Linga-pūjā is traditionally synchronized with such lunar and nakṣatra considerations to align the pashu’s practice with cosmic dharma under Pati (Śiva).

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

By emphasizing tattva-jñāna and graded powers among celestial forms, it implies a governed cosmos where differentiated energies operate under a single supreme regulator—Śiva as Pati, the lord of kāla and the ordainer of order amid multiplicity.

What ritualistic or Yogic practice is highlighted here?

Observance of candra-yoga and nakṣatra-based timing—useful for vrata, japa, and pūjā—supporting Pāśupata-style discipline where the pashu refines mind and conduct in harmony with kāla.