Shloka 25

सोमवर्णनम्

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

Devanagari script

तस्मादुत्तरमार्गस्थो ह्य् अमावास्यां निशाकरः ददृशे दक्षिणे मार्गे नियमाद्दृश्यते न च

Transliteration

tasmāduttaramārgastho hy amāvāsyāṃ niśākaraḥ dadṛśe dakṣiṇe mārge niyamāddṛśyate na ca

Translation

Darum wurde in der Neumondnacht der Mond — der Nishākara — gesehen, wie er auf der Bahn der Uttarāyaṇa verweilte; auf dem südlichen Weg jedoch ist er nach kosmischer Ordnung nicht zu sehen.

Word by Word

• tasmāt: therefore

• uttara-mārga-sthaḥ: situated in the northern path/course

• hi: indeed

• amāvāsyām: on the new-moon day/night

• niśākaraḥ: the Moon (maker of night-light)

• dadṛśe: was seen/appeared

• dakṣiṇe mārge: on the southern path

• niyamāt: by rule/ordinance

• dṛśyate: is seen

• na ca: and not

Speaker

Suta Goswami

Characters & Entities

• Chandra (Moon)

FAQs

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

It frames worship within niyama (cosmic ordinance): the devotee aligns vrata and pūjā with the regulated movements of time and light, ultimately governed by Pati (Śiva) as the Lord of order.

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

Though Śiva is not named, the verse emphasizes niyama—fixed law—pointing to Śiva-tattva as Pati who upholds niyati and governs the visibility and rhythm of the cosmos, while the pashu experiences these limits as pasha-like conditions.

What ritualistic or Yogic practice is highlighted here?

It implicitly supports amāvāsyā observances—fasting, japa, and Śiva-liṅga pūjā—performed in harmony with calendrical discipline (vrata-niyama), a key preparatory ethic for Pāśupata-oriented sādhana.