मामेव शिवलिङ्गरूपिणमार्द्रायां पौर्णमास्यां वामावास्यायां वा महाव्यतीपाते ग्रहणे संक्रान्तावभिषिच्य तिलैः सतण्डुलैः सयवैः सम्पूज्य बिल्वदलैरभ्यर्च्य कापिलेनाज्यान्वितगन्धसारधूपैः परिकल्प्य दीपं नैवेद्यं साज्यमुपहारं कल्पयित्वा दद्यात्पुष्पाञ्जलिम्
māmeva śivaliṅgarūpiṇamārdrāyāṃ paurṇamāsyāṃ vāmāvāsyāyāṃ vā mahāvyatīpāte grahaṇe saṃkrāntāvabhiṣicya tilaiḥ sataṇḍulaiḥ sayavaiḥ sampūjya bilvadalairabhyarcya kāpilenājyānvitagandhasāradhūpaiḥ parikalpya dīpaṃ naivedyaṃ sājyamupahāraṃ kalpayitvā dadyātpuṣpāñjalim
«Me indeed, having the form of the śiva-liṅga, having bathed at ārdrā, at full moon, or at new moon, at mahā-vyatīpāta, at an eclipse, at saṃkrānti, having honored with sesame together with rice and barley, having honored with bilva leaves, having furnished cow-ghee and incense, having arranged a lamp and an offering with ghee — let him offer a handful of flowers».
a55ad0c93496 · 发布于 2026年8月12日 05:00:00 UTC
可用语言RUEN用方向键翻颂
The times are listed: the constellation ārdrā, full moon, new moon, vyatīpāta (an ill conjunction of luminaries), eclipse, saṃkrānti (the sun's passage into a new sign). All six are knots of time — points where something turns or coincides. The conviction behind such a list is simple: time is not uniform, and there are hours when what is done weighs more.
Almost every tradition shares this conviction, the Vaishnava one included: it has ekādaśī, janmāṣṭamī, kārtika; and its books speak at length of fasting on such days. But it has a proviso too, worth naming, for it limits this non-uniformity. The Bhāgavatam says the Name works always: «there is no rule of time» — na deśa-niyamas tatra na kāla-niyamas tathā («there is no restriction of place, nor of time either»). That is, knots of time strengthen the rite, but hold no power over turning to Him.
This distinction matters for a busy person. If everything rested on fixed times, then one standing at his loom or sitting with the sick during an eclipse would have no access; but it is said that access exists always.