Shloka 31

Adhyaya 61 — ग्रह-नक्षत्र-स्थाननिर्णयः

Cosmic Abodes of Luminaries and the Shaiva Order of Time

Devanagari script

आदित्यात्तच्च निष्क्रम्य समं गच्छति पर्वसु आदित्यमेति सोमाच्च पुनः सौरेषु पर्वसु

Transliteration

ādityāttacca niṣkramya samaṃ gacchati parvasu ādityameti somācca punaḥ saureṣu parvasu

Translation

ครั้นออกจากดวงอาทิตย์ ก็เคลื่อนไปอย่างสม่ำเสมอผ่านช่วงต่อแห่งกาล (ปัรวะ); แล้วจากดวงจันทร์ก็ย้อนกลับสู่ดวงอาทิตย์ในปัรวะแห่งสุริยะ—ด้วยประการนี้กงล้อแห่งกาลอันศักดิ์สิทธิ์จึงถูกกำกับไว้।

Word by Word

• ādityāt: from the Sun

• tat ca: that (cycle/measure) also

• niṣkramya: having gone forth/emerged

• samam: evenly, uniformly

• gacchati: goes, proceeds

• parvasu: at the junctions/segments (parvas) of time

• ādityam: to the Sun

• eti: goes, reaches

• somāt: from the Moon

• ca: and

• punaḥ: again

• saureṣu: in the solar (pertaining to Sūrya) [junctions]

• parvasu: at the parvas (time-joints/observance points).

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Aditya (Surya)
• Soma (Chandra)

FAQs

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

It grounds Shiva-puja and vrata timing in the parvas (sacred junctions) governed by solar–lunar cycles, implying that disciplined observance of kala (time) supports purity of worship and steadiness of devotion to Pati (Shiva).

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

By emphasizing ordered cycles of time, it indirectly points to Shiva as Pati—the transcendent regulator beyond changing Surya and Soma—through whose niyati (cosmic order) the pashu’s life becomes fit for liberation from pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

Parva-based observance: aligning fasting, japa, and linga-archana to lunar/solar junction days—an aspect of niyama that complements Pashupata discipline by structuring practice through sacred time.