Shloka 27

Adhyaya 59 — सूर्याद्यभिषेककथनम्

Surya and Related Abhisheka/ Cosmological Determinations

Devanagari script

चन्द्रभा नामतः सर्वा पीताभाश् च गभस्तयः शुक्लाश् च ककुभाश्चैव गावो विश्वभृतस् तथा

Transliteration

candrabhā nāmataḥ sarvā pītābhāś ca gabhastayaḥ śuklāś ca kakubhāścaiva gāvo viśvabhṛtas tathā

Translation

ทั้งหมดนี้เป็นที่รู้จักโดยนามว่า ‘จันทรภา’ (สว่างดุจจันทร์) กภัสติคือรัศมีสุริยะมีสีเหลืองอ่อน ทิศทั้งหลายขาวผ่อง และพลังผู้ค้ำจุนโลก—เปรียบเป็น ‘โค’ ผู้ทรงจักรวาล—ก็ถูกพรรณนาเช่นนั้น

Word by Word

• candrabhā: ‘moon-lustrous’, radiant like the moon

• nāmataḥ: by name, as designated

• sarvāḥ: all (of them)

• pītābhāḥ: yellow-hued, golden in appearance

• gabhastayaḥ: rays (especially solar rays)

• śuklāḥ: white, bright

• kakubhaḥ: quarters/directions

• ca eva: and indeed/also

• gāvaḥ: cows (symbolically, sustaining powers/nourishing forces)

• viśvabhṛtaḥ: upholders of the universe, world-bearers

• tathā: likewise, so too

Speaker

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

FAQs

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

It frames cosmic order—rays, directions, and sustaining forces—as expressions of a single radiance (candrabhā). In Linga worship, this supports the contemplative view that the Linga signifies Pati (Shiva) as the luminous ground from which the universe is structured and sustained.

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

By presenting universal functions (illumination, directionality, sustenance) under one designation, it implies Shiva-tattva as the unifying Light-Consciousness that governs multiplicity without losing oneness—Pati as the inner regulator of creation.

What ritualistic or Yogic practice is highlighted here?

A contemplative (dhyāna) practice is implied: meditate on the Linga as pure radiance pervading the quarters and sustaining all beings, loosening pasha (bondage) for the pashu (soul) through inward recognition of Pati.