Shloka 38

Adhyaya 59 — सूर्याद्यभिषेककथनम्

Surya and Related Abhisheka/ Cosmological Determinations

Devanagari script

अर्यमा दशभिर् याति पर्जन्यो नवभिस् तथा षड्भी रश्मिसहस्रैस्तु विष्णुस्तपति मेदिनीम्

Transliteration

aryamā daśabhir yāti parjanyo navabhis tathā ṣaḍbhī raśmisahasraistu viṣṇustapati medinīm

Translation

อรยมะเคลื่อนไปด้วยสิบ (รัศมี); ปรชัญญะด้วยเก้าเช่นกัน; แต่พระวิษณุด้วยรัศมีหกพัน ทำให้แผ่นดินร้อนและสว่างไสว।

Word by Word

• अर्यमा (Aryamā): the Āditya deity Aryaman

• दशभिः (daśabhiḥ): with ten

• याति (yāti): goes/proceeds

• पर्जन्यः (parjanyaḥ): Parjanya, lord of rain

• नवभिः (navabhiḥ): with nine

• तथा (tathā): likewise

• षड्भिः (ṣaḍbhiḥ): with six

• रश्मि-सहस्रैः (raśmi-sahasraiḥ): with thousands of rays

• तु (tu): but/indeed

• विष्णुः (viṣṇuḥ): Viṣṇu (solar sustaining power)

• तपति (tapati): heats, warms, shines upon

• मेदिनीम् (medinīm): the earth

Speaker

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

Characters & Entities

• Aryama
• Parjanya
• Vishnu

FAQs

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

It frames cosmic order as a regulated distribution of divine powers—useful for Linga worship because the Linga signifies Pati (Shiva) as the inner ruler of all functions, while devatas like Aryamā, Parjanya, and Viṣṇu operate as delegated cosmic energies.

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

Even when naming other deities, the Purāṇic Shaiva lens treats them as functional manifestations within the larger governance of Shiva-tattva: Pati remains the transcendent ground, while luminous and life-sustaining activities appear through specific devata-forms.

What ritualistic or Yogic practice is highlighted here?

No direct puja-vidhi is stated; the takeaway is contemplative (dhyāna): meditate on the ordered play of rays (raśmi) and recognize the One Lord (Pati) behind multiple cosmic functions—supporting Pāśupata-style inner detachment from pasha-bound identifications.