Shloka 19

सोमवर्णनम्

Graha–Ratha–Aśva Varṇana, Dhruva-Nibaddha Gati, Maṇḍala-Pramāṇa, Graha-Arcana

Devanagari script

उपरिष्टात्त्रयस्तेषां ग्रहा ये दूरसर्पिणः सौरो ऽङ्गिराश् च वक्रश् च ज्ञेया मन्दविचारिणः

Transliteration

upariṣṭāttrayasteṣāṃ grahā ye dūrasarpiṇaḥ sauro 'ṅgirāś ca vakraś ca jñeyā mandavicāriṇaḥ

Translation

ان کے اوپر تین سیارے ہیں جو دور تک سرکتے اور سست رفتاری سے چلتے ہیں—سَور (زحل)، اَنگیرا (مشتری) اور وَکر (مریخ)؛ انہیں کند رفتار سمجھنا چاہیے۔

Word by Word

• upariṣṭāt: above

• trayaḥ: three

• teṣām: of those (previously mentioned)

• grahāḥ: planets/seizers

• ye: which

• dūra-sarpiṇaḥ: moving far (in distant paths)

• sauraḥ: the Solar one (Saturn/Śani)

• aṅgirāḥ: Aṅgirā (Jupiter/Bṛhaspati)

• ca: and

• vakraḥ: Vakra (Mars/Maṅgala

• ca: and

• jñeyāḥ: to be known/understood

• manda-vicāriṇaḥ: slow-moving in their motion/orbit

Speaker

Suta Goswami (narrating the cosmological order to the sages of Naimisharanya)

Characters & Entities

• Surya
• Angiras (Brihaspati)
• Shani (Saturn)
• Mangala (Mars)

FAQs

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

It situates Linga-centric srishti within an ordered cosmos: the grahas have fixed roles and motions, reminding the devotee that ritual worship aligns the pashu (individual soul) with the cosmic order governed under Pati (Shiva).

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

Indirectly, by presenting a structured universe whose movements are knowable and regulated—an implication of Pati’s sovereign governance over kāla (time), niyati (order), and the cosmic mechanisms that bind pashus through pasha.

What ritualistic or Yogic practice is highlighted here?

No direct puja-vidhi is stated; the takeaway is contemplative (dhyāna) alignment—using cosmological knowledge as viveka to loosen pasha (bondage) and steady the mind in Shaiva discipline.