Shloka 3

सूर्यरथनिर्णयः (चन्द्रस्य पक्षवृद्धिक्षयविधानम्)

Devanagari script

रथेनानेन देवैश् च पितृभिश्चैव गच्छति सोमो ह्यम्बुमयैर् गोभिः शुक्लैः शुक्लगभस्तिमान्

Transliteration

rathenānena devaiś ca pitṛbhiścaiva gacchati somo hyambumayair gobhiḥ śuklaiḥ śuklagabhastimān

Translation

この車に乗り、ソーマ（月神）はデーヴァと祖霊ピトリたちを伴って進む。まことに水の精髄より成るソーマは、白き馬とともに運行し、白き光条を放って輝く。

Word by Word

• rathena anena: by/with this chariot

• devaiḥ ca: and with the gods (Devas)

• pitṛbhiḥ ca eva: and indeed with the ancestors (Pitṛs)

• gacchati: goes/proceeds

• somaḥ: Soma (the Moon-deity)

• hi: indeed

• ambu-mayaiḥ: consisting of water/formed of watery essence

• gobhiḥ: with cows/steeds (here: steeds/rays as ‘go’)

• śuklaiḥ: white, bright

• śukla-gabhastimān: possessing white rays/bright-beamed

Speaker

Suta Goswami (narrating the Purana to the sages; internal context inferred)

Characters & Entities

• Soma
• Devas
• Pitrs

FAQs

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

It situates Soma (the lunar principle vital to yajña and sacred time) within the divinely governed cosmos—an order ultimately upheld by Pati (Śiva), to whom rites and their fruits are finally offered.

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

While Śiva is not named, the verse reflects Shiva-tattva indirectly: the Devas and Pitṛs move within a regulated cosmic rhythm; in Shaiva Siddhanta this governance belongs to Pati, the supreme Lord who empowers luminaries like Soma to function.

What ritualistic or Yogic practice is highlighted here?

The verse supports the ritual worldview of yajña and Pitṛ-tarpaṇa, where Soma’s lunar agency (nectar, timing, and oblations) is essential; it complements Shaiva practice by framing ritual time as part of Śiva’s cosmic administration.