Shloka 27

सोमवर्णनम्

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

Devanagari script

उत्तरासु च वीथीषु व्यन्तरास्तमनोदयौ पौर्णिमावास्ययोर् ज्ञेयौ ज्योतिश्चक्रानुवर्तिनौ

Transliteration

uttarāsu ca vīthīṣu vyantarāstamanodayau paurṇimāvāsyayor jñeyau jyotiścakrānuvartinau

Translation

ഉത്തര ദിവ്യ വീഥികളിൽ വ്യന്തര ദേവന്മാർ പൗർണ്ണമി-അമാവാസ്യ ദിനങ്ങളിൽ അസ്തമയവും ഉദയവും അധിഷ്ഠിക്കുന്നവരെന്നു അറിയണം; അവർ ജ്യോതിശ്ചക്രത്തിന്റെ ഗതിയെ അനുഗമിക്കുന്നു।

Word by Word

• uttarāsu: in the northern

• ca: and

• vīthīṣu: in the tracks/paths (of the sky)

• vyantarāḥ: the class of beings called Vyantaras

• tama-udayau: (connected with) sunset and sunrise (darkness and arising)

• paurṇimā-amāvāsyayoḥ: on full-moon and new-moon (days)

• jñeyau: are to be known/understood

• jyotiḥ-cakra-anuvartinau: following the wheel/cycle of the heavenly lights

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It grounds Shiva-puja in sacred timing: Purnima and Amavasya are highlighted as cosmically governed junctions, suitable for vrata, japa, and offerings to the Linga in harmony with the jyotiṣ-cakra under Pati (Shiva).

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

By implying an ordered “wheel of lights” that beings follow, it points to Shiva as Pati—the sovereign regulator of cosmic law (ṛta) behind celestial motion, while pashus (souls) benefit by aligning their conduct with that order.

What ritualistic or Yogic practice is highlighted here?

Observance of Amavasya and Purnima disciplines—fasting, purification, japa, and Linga-archana—supporting Pashupata-style inner regulation (niyama) by syncing practice with sunrise/sunset and lunar transitions.