Shloka 39

Adhyaya 61 — ग्रह-नक्षत्र-स्थाननिर्णयः

Cosmic Abodes of Luminaries and the Shaiva Order of Time

Devanagari script

सौरो ऽङ्गिराश् च वक्रश् च ज्ञेया मन्दविचारिणः पूर्वमेव समाख्याता गतिस्तेषां यथाक्रमम्

Transliteration

sauro 'ṅgirāś ca vakraś ca jñeyā mandavicāriṇaḥ pūrvameva samākhyātā gatisteṣāṃ yathākramam

Translation

所谓娑罗（Saura）、安祇罗娑（Āṅgirasa）与瓦克罗（Vakra），当知其为辨识迟钝者。其各自之归趣与命运，先前已依次宣说。

Word by Word

• सौरः (sauraḥ): follower of Sūrya / solar cult

• अङ्गिराः (aṅgirāḥ): follower of the Āṅgirasa tradition / a class linked with Angiras

• वक्रः (vakraḥ): crooked-minded / perverse type

• च (ca): and

• ज्ञेयाः (jñeyāḥ): should be known

• मन्द-विचारिणः (manda-vicāriṇaḥ): of slow or weak discrimination

• पूर्वम् एव (pūrvam eva): already earlier

• समाख्याता (samākhyātā): was explained / was stated

• गतिः (gatiḥ): course, destiny, post-mortem path

• तेषाम् (teṣām): of them

• यथा-क्रमम् (yathākramam): in due sequence.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Surya
• Angiras

FAQs

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

It contrasts weaker spiritual discernment with the higher Shaiva orientation, implying that devotion to Pati (Shiva) through Linga-centric dharma is the clearer liberating course compared to paths driven by limited viveka.

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

Indirectly: by emphasizing “gati” (destiny) as something that can be ranked by discernment, it aligns with Shaiva Siddhanta’s view that only turning toward Pati—Shiva as the supreme guide of gati—leads the Pashu beyond Pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; the takeaway is yogic-ethical: cultivate viveka and align practice toward Shiva (Pashupata orientation) rather than remaining in manda-vicara that yields lower gati.