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The sankalpa is the opening declaration of any traditional Hindu observance. It places the moment in three nested frames — cosmic, calendrical, and astronomical — before any act, so the doer knows when and where they are standing in time.

Cosmic time doesn't change with where you read this. Śveta-varāha is the present kalpa (a day of Brahmā, ~4.32 billion years). Vaivasvata is the current manvantara within it. Kali-yuga prathama pāda places us in the first quarter of the dark age. These are the deepest layers of the Hindu reckoning of time — the same for someone in Bengaluru, Mumbai, Sydney, or San Francisco.

Calendrical time tracks the present year. The Śaka era counts from 78 CE; the named saṁvatsara is one of a sixty-year cycle of year-names (Prabhava, Vibhava... Akṣaya, then repeating). The ayana tells us which half of the solar year we're in — Uttarāyaṇa (sun moving north, January to July) or Dakṣiṇāyana (south, July to January). The ṛtu is the season.

Astronomical time is the most particular. The māsa, pakṣa, and tithi follow the moon; the vāra is the weekday; the nakṣatra is which of the 27 lunar mansions the moon currently sits in; the yoga is a sun-plus-moon arithmetic; the karaṇa is the half-tithi. These four — nakṣatra, yoga, tithi, karaṇa — together with the vāra are the literal "five limbs" of the word pañchāṅga.

The values shown above are computed for your local sunrise. The day "belongs to" whichever tithi (and nakṣatra and karaṇa) was prevailing at sunrise — even if those quantities change mid-morning, the day keeps its sunrise name until the next sunrise. This is the convention every printed panchang and every traditional sankalpa uses. A reader in Sydney sees their sunrise's reckoning; a reader in London sees theirs; both differ from each other by a few hours of the sky.