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Shloka 13

सूर्यरथनिर्णयः (चन्द्रस्य पक्षवृद्धिक्षयविधानम्)

पीत्वार्धमासं गच्छन्ति अमावास्यां सुरोत्तमाः पितरश्चोपतिष्ठन्ति अमावास्यां निशाकरम्

pītvārdhamāsaṃ gacchanti amāvāsyāṃ surottamāḥ pitaraścopatiṣṭhanti amāvāsyāṃ niśākaram

Pada hari Amāvāsyā (bulan baharu), para Dewa yang utama berangkat setelah ‘meminum’ selama setengah bulan; dan pada Amāvāsyā juga para Pitṛ mendekat serta berkhidmat kepada Bulan (Niśākara).

पीत्वा (pītvā)having drunk/imbibed
पीत्वा (pītvā):
अर्धमासम् (ardhamāsam)half a month/fortnight
अर्धमासम् (ardhamāsam):
गच्छन्ति (gacchanti)they go/depart
गच्छन्ति (gacchanti):
अमावास्याम् (amāvāsyām)on the new-moon day
अमावास्याम् (amāvāsyām):
सुरोत्तमाः (surottamāḥ)the best among the gods
सुरोत्तमाः (surottamāḥ):
पितरः (pitaraḥ)the ancestors/Pitṛs
पितरः (pitaraḥ):
च (ca)and
च (ca):
उपतिष्ठन्ति (upatiṣṭhanti)they approach/attend upon
उपतिष्ठन्ति (upatiṣṭhanti):
निशाकरम् (niśākaram)the Moon, ‘maker of night’
निशाकरम् (niśākaram):

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

D
Devas (Surottamas)
P
Pitrs (Ancestors)
C
Chandra (Moon / Nishakara)

FAQs

It situates Amāvāsyā as a ritually potent junction where subtle beings (Devas and Pitṛs) are especially proximate, making offerings, purity, and Shiva-oriented observances (especially Pitṛ-related rites performed with Shaiva devotion) spiritually efficacious.

Indirectly, it highlights Shiva-tattva as the transcendent order (Pati) within which cosmic cycles—lunar phases, Deva movements, and Pitṛ access—operate; aligning one’s rites on Amāvāsyā supports the Pashu (soul) in loosening Pāśa (bondage) through dharmic and devotion-centered actions.

Amāvāsyā-focused Pitṛ-kārya such as tarpaṇa and śrāddha is implied; in a Shaiva frame, these are ideally performed with Shiva-smaraṇa and Linga-oriented worship to purify the practitioner and harmonize with the fortnightly (ardhamāsa) rhythm.