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

หมู่คณะเหล่านี้คือคณะคณะแห่งผู้เป็นเจ้าแห่งตำแหน่งทั้งหลาย—สิบสองหมู่ หมู่ละเจ็ด. ตั้งแต่ธาตฤไปจนถึงวิษณุ จึงนับเป็นเทวะสิบสององค์ดังกล่าว.

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.