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Shloka 16

सूर्यरश्मिस्वरूपकथनम्

Surya-Rashmi Svarupa Kathana

उत्तमं मार्गमास्थाय रात्र्यहोभिर् इदं जगत् पार्श्वत ऊर्ध्वम् अधश् चैव तापयत्येष सर्वशः

uttamaṃ mārgamāsthāya rātryahobhir idaṃ jagat pārśvata ūrdhvam adhaś caiva tāpayatyeṣa sarvaśaḥ

เมื่อดำเนินตามหนทางอันสูงส่ง ผ่านราตรีและทิวา แสงสว่างนี้ย่อมแผดความร้อนแก่โลกทั้งปวง—โดยรอบ เบื้องบน และเบื้องล่าง—แผ่ซ่านไปทุกทิศา।

uttamamhigher, excellent
uttamam:
mārgampath, course
mārgam:
āsthāyahaving taken refuge in / having adopted
āsthāya:
rātri-ahobhiḥby nights and days, through the cycle of night and day
rātri-ahobhiḥ:
idamthis
idam:
jagatworld, moving cosmos
jagat:
pārśvataḥfrom the sides, laterally
pārśvataḥ:
ūrdhvamupward, above
ūrdhvam:
adhaḥdownward, below
adhaḥ:
ca evaand indeed
ca eva:
tāpayatiheats, warms, causes to glow
tāpayati:
eṣaḥthis one (the luminary principle, i.e., the sun/time-power)
eṣaḥ:
sarvaśaḥin every way, on all sides
sarvaśaḥ:

Suta Goswami

S
Shiva
S
Surya
K
Kala

FAQs

It frames the cosmos as governed by an ordered, all-pervading power (day-night and directional pervasion). In Linga worship, this supports the view that the Linga signifies Pati—Śiva as the regulator of time (kāla) and cosmic energies—so daily pūjā aligns the pashu (soul) with that order.

Though the verse speaks of the luminary’s universal heating, Shaiva Siddhanta reads such cosmic functions as śakti operating under Pati. Śiva-tattva is the transcendent governor of kāla and niyati (order), by whose rule the universe is sustained and regulated in all directions.

The implied practice is daily discipline tied to rātri-ahas (night-day): sandhyā observance, regular japa, and Linga-pūjā performed at fixed times, training the pashu to loosen pāśa (bondage) through steadiness (niyama) and time-aware sādhana consistent with Pāśupata-oriented restraint.