सोमवर्णनम्
Graha–Ratha–Aśva Varṇana, Dhruva-Nibaddha Gati, Maṇḍala-Pramāṇa, Graha-Arcana
उद्धृत्य पृथिवीछायां निर्मितां मण्डलाकृतिम् स्वर्भानोस्तु बृहत्स्थानं तृतीयं यत् तमोमयम्
uddhṛtya pṛthivīchāyāṃ nirmitāṃ maṇḍalākṛtim svarbhānostu bṛhatsthānaṃ tṛtīyaṃ yat tamomayam
Ayant tiré l’ombre de la Terre, façonnée en disque circulaire (maṇḍala), il existe en vérité la vaste troisième demeure de Svarbhānu, faite de ténèbres. Dans cet ordre cosmique, la puissance voilante du tamas agit comme un voile sur le paśu (l’âme liée), tandis que Pati (Śiva) seul demeure l’Illuminateur sans ombre, au-delà de tout éclipsant.
Suta Goswami (narrating to the sages of Naimisharanya)
By describing the “station of darkness” linked with Svarbhānu, the verse frames obscuration as a cosmic principle; Linga worship is presented (in Shaiva understanding) as turning the pashu away from tamasic shadow toward Śiva, the self-luminous Pati symbolized by the Linga.
Even while speaking of shadow and darkness in the cosmos, the implied Shaiva Siddhānta contrast is that Śiva-tattva is not a product of tamas; Śiva is the transcendent light (prakāśa) in which shadows appear, and by whom bondage (pāśa) is ultimately removed.
The verse is primarily cosmographic, but it supports a Pāśupata-Yogic takeaway: reduce tamas (inner eclipse) through japa of Śiva-mantra, sattvic discipline, and Linga-arcana aimed at loosening pāśa and stabilizing awareness in Pati.