Shloka 11

Adhyaya 59 — सूर्याद्यभिषेककथनम्

Surya and Related Abhisheka/ Cosmological Determinations

Devanagari script

वैद्युतो ऽब्जस्तु विज्ञेयस् तेषां वक्ष्ये तु लक्षणम् वैद्युतो जाठरः सौरो वारिगर्भास्त्रयो ऽग्नयः

Transliteration

vaidyuto 'bjastu vijñeyas teṣāṃ vakṣye tu lakṣaṇam vaidyuto jāṭharaḥ sauro vārigarbhāstrayo 'gnayaḥ

Translation

พึงรู้ว่า ‘อัพชะ’ คือไฟไวทยุตะ อันบังเกิดจากสายฟ้า บัดนี้เราจักกล่าวลักษณะของมัน ไฟมีสามประการคือ ไวทยุตะ ชาฐระ และเสาระ โดยไฟเสาระมีเค้าจาก ‘ครรภ์แห่งน้ำ’ (วาริคัรภะ)

Word by Word

• vaidyutaḥ: lightning-born, electric fire

• abjaḥ: lotus-born (arisen from water/lotus)

• tu: indeed

• vijñeyaḥ: should be known/understood

• teṣām: of them

• vakṣye: I shall declare

• tu: now/indeed

• lakṣaṇam: defining marks, characteristics

• vaidyutaḥ: lightning-fire

• jāṭharaḥ: gastric fire (digestive heat)

• sauraḥ: solar fire

• vārigarbhaḥ: having water as womb/source, water-contained

• trayaḥ: three

• agnayaḥ: fires

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Agni
• Surya

FAQs

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

It frames Agni as a multi-source sacred principle—lightning, solar, and inner digestive fire—supporting Shaiva ritual logic where offerings to the Linga are sanctified through properly understood forms of Agni.

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

By classifying fires that pervade cosmos (solar), atmosphere (lightning), and body (gastric), the verse implies Shiva as Pati—the all-pervading consciousness that empowers these transformative energies to burn impurity (pāśa) and uplift the pashu (soul).

What ritualistic or Yogic practice is highlighted here?

It points to the Shaiva-Pashupata emphasis on inner purification: the jāṭharāgni (inner fire) mirrors external ritual fire, aligning bodily discipline and offerings as complementary means to loosen bondage (pāśa).