Shloka 42

Adhyaya 61 — ग्रह-नक्षत्र-स्थाननिर्णयः

Cosmic Abodes of Luminaries and the Shaiva Order of Time

Devanagari script

शीतरश्मिः समुत्पन्नः कृत्तिकासु निशाकरः षोडशार्चिर्भृगोः पुत्रः शुक्रः सूर्यादनन्तरम्

Transliteration

śītaraśmiḥ samutpannaḥ kṛttikāsu niśākaraḥ ṣoḍaśārcirbhṛgoḥ putraḥ śukraḥ sūryādanantaram

Translation

自昴宿（Kṛttikā）生起月神——清凉之光的“造夜者”。继太阳之后，婆利古（Bhṛgu）之子——舒克罗（Śukra，金星神）——以十六种光辉灿然显现。

Word by Word

• शीत-रश्मिः: cool-rayed

• समुत्पन्नः: arose/was born

• कृत्तिकासु: in/from the Kṛttikās (Pleiades)

• निशाकरः: the Moon (maker of night)

• षोडश-आर्चिः: having sixteen rays/splendors

• भृगोः: of Bhṛgu

• पुत्रः: son

• शुक्रः: Śukra (Venus)

• सूर्याद्: after/from the Sun

• अनन्तरम्: immediately after/next

Speaker

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

Characters & Entities

• Chandra (Moon)
• Krittikas (Pleiades)
• Shukra (Venus)
• Bhrigu
• Surya (Sun)

FAQs

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

It situates the grahas (Sun, Moon, Śukra) within a divinely ordered creation, supporting the Shaiva view that worship of the Linga aligns the pashu (individual soul) with Shiva (Pati), the ultimate governor of time, light, and ritual auspiciousness.

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

Though Shiva is not named, the verse reflects Shiva-tattva indirectly: the structured arising of luminaries indicates an intelligent cosmic law (niyati) under Pati’s sovereignty, within which pashus experience karma and time until liberated by Shiva’s grace.

What ritualistic or Yogic practice is highlighted here?

Graha-aware Shiva-puja is implied: practitioners time vrata, japa, and abhiṣeka with lunar and planetary considerations, using disciplined observance to loosen pāśa (bondage) and stabilize the mind for Pāśupata-oriented sādhanā.