Shloka 2

सोमवर्णनम्

Graha–Ratha–Aśva Varṇana, Dhruva-Nibaddha Gati, Maṇḍala-Pramāṇa, Graha-Arcana

Devanagari script

दशभिश्चाकृशैरश्वैर् नानावर्णै रथः स्मृतः शुक्रस्य क्ष्मामयैर्युक्तो दैत्याचार्यस्य धीमतः

Transliteration

daśabhiścākṛśairaśvair nānāvarṇai rathaḥ smṛtaḥ śukrasya kṣmāmayairyukto daityācāryasya dhīmataḥ

Translation

រថរបស់សុក្រ ព្រះគ្រូដ៏ប្រាជ្ញានៃពួកដៃត្យៈ ត្រូវបានពិពណ៌នាថា ត្រូវបានទាញដោយសេះដប់ក្បាល មិននឿយហត់ មានពណ៌ចម្រុះជាច្រើន ហើយរថនោះត្រូវបានបំពាក់ដោយគ្រឿងផ្សំពីធាតុដី (កើតពីផែនដី)។

Word by Word

• दशभिः: by ten

• च: and

• अकृशैः: not emaciated, unwearied/strong

• अश्वैः: horses

• नानावर्णैः: of various colors

• रथः: chariot

• स्मृतः: is said/remembered (as)

• शुक्रस्य: of Śukra

• क्ष्मामयैः: made of earth/terrestrial in nature

• युक्तः: yoked/fitted/connected

• दैत्याचार्यस्य: of the teacher (ācārya) of the Daityas

• धीमतः: of the wise/intelligent one

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shukra
• Daityas

FAQs

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

Though not a direct Linga-puja injunction, it situates cosmic order (ṛta) through vivid Purana imagery; such order is ultimately grounded in Pati (Śiva), whom Linga worship approaches as the stabilizing Reality behind all celestial powers.

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

By portraying even a powerful guru like Śukra with a chariot composed of “earth-born” elements, the verse implicitly contrasts conditioned, material supports (pāśa) with Śiva-tattva as Pati—unconditioned and not dependent on any elemental construction.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pāśupata technique is stated; the takeaway is contemplative—recognizing the many-colored, sense-grasping cosmos as mutable, and turning the pashu (individual soul) toward Pati through steadiness and discernment.