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Shloka 21

सोमवर्णनम्

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

तावन्त्यस्तारकाः कोट्यो यावन्त्यृक्षाणि सर्वशः ध्रुवात् तु नियमाच्चैषाम् ऋक्षमार्गे व्यवस्थितिः

tāvantyastārakāḥ koṭyo yāvantyṛkṣāṇi sarvaśaḥ dhruvāt tu niyamāccaiṣām ṛkṣamārge vyavasthitiḥ

มีหมู่นักษัตร (ฤกษะ) มากเพียงใดในทุกทิศ ก็มีดวงดาวนับเป็นโกฏิมากเพียงนั้น ด้วยระเบียบกำกับที่มีธรุวะเป็นศูนย์กลาง พวกเขาจึงตั้งอยู่เป็นระเบียบในทางแห่งนักษัตร—เคลื่อนไปตามวิถีที่แน่นอนและถูกควบคุม

tāvantyaḥso many
tāvantyaḥ:
tārakāḥstars
tārakāḥ:
koṭyaḥcrores (tens of millions)
koṭyaḥ:
yāvantias many as
yāvanti:
ṛkṣāṇiconstellations/lunar mansions (nakṣatras)
ṛkṣāṇi:
sarvaśaḥeverywhere, in all directions
sarvaśaḥ:
dhruvātfrom/with Dhruva (the Pole Star) as the reference
dhruvāt:
tuindeed
tu:
niyamātdue to regulation, fixed law/ordinance
niyamāt:
caand
ca:
eṣāmof these (stars/constellations)
eṣām:
ṛkṣa-mārgeon the path/track of the constellations
ṛkṣa-mārge:
vyavasthitiḥorderly placement, established arrangement
vyavasthitiḥ:

Suta Goswami (narrating to the sages of Naimisharanya)

D
Dhruva

FAQs

It frames the universe as governed by niyama (cosmic ordinance). In Linga worship, the devotee approaches Shiva as Pati—the supreme regulator—recognizing that all movements and destinies are held in His orderly power.

Though Shiva is not named directly, the verse points to a universe sustained by an intelligent, unwavering order. In Shaiva Siddhanta terms, this reflects Pati’s sovereignty: the Lord establishes niyati (law) so the pashu (soul) may live within a meaningful, dharmic cosmos and progress toward liberation.

The implied practice is niyama—disciplined alignment with cosmic order. In a Shaiva-Pashupata context, the takeaway is to regulate conduct, breath, and worship (puja) to mirror the fixed, lawful course exemplified by the stars around Dhruva.