Shloka 14

सूर्यरथ-रचना, ध्रुव-प्रेरणा, मास-गणाः च

Jyotish-chakra: Surya’s Motion and Monthly Retinues

Devanagari script

अशीतिमण्डलशतं काष्ठयोरन्तरं द्वयोः ध्रुवेण मुच्यमानाभ्यां रश्मिभ्यां पुनरेव तु

Transliteration

aśītimaṇḍalaśataṃ kāṣṭhayorantaraṃ dvayoḥ dhruveṇa mucyamānābhyāṃ raśmibhyāṃ punareva tu

Translation

రెండు కాష్ఠల మధ్య అంతరం నూరెనభై మండలములని చెప్పబడెను; మరల ధ్రువునుండి విడుదలగు రశ్ముల విస్తరణ-ప్రత్యావర్తన క్రమమునుబట్టి కూడా అది లెక్కించబడును।

Word by Word

• aśīti: eighty

• maṇḍala-śatam: a hundred maṇḍalas (i.e., 100 circles/units)

• kāṣṭhayoḥ: of two kāṣṭhās (time-units)

• antaram: interval, gap

• dvayoḥ: of the two

• dhruveṇa: by/through Dhruva (Pole Star)

• mucyamānābhyām: by the two (rays) being released/let go

• raśmibhyām: by the two rays/beams

• punaḥ eva tu: and again indeed (it is stated/understood thus).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Dhruva

FAQs

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

By defining time through cosmic order (Dhruva and its rays), the verse supports the Shaiva ritual principle that worship (pūjā) must be aligned with Kāla—time conceived as a regulated power ultimately under Pati (Shiva), the Lord of the Linga.

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

Though Shiva is not named directly, the verse treats time and celestial law as measurable and governed—reflecting Shaiva Siddhanta’s view that Kāla is a tattva functioning under Pati, while Shiva remains transcendent, the stabilizing ground behind all cosmic measures.

What ritualistic or Yogic practice is highlighted here?

It implies Kāla-śuddhi (purification/discipline through time-awareness): timing rites by cosmic markers and cultivating yogic steadiness by contemplating Dhruva-like fixity—useful for Pashupata-oriented restraint of the pashu (soul) from pasha (bondage) through regulated practice.