Shloka 11

आभ्यन्तरध्यान-तत्त्वगणना-चतुर्व्यूहयोगः

Adhyaya 28

Devanagari script

विना यथा हि पितरं मातरं तनयास्त्विह न जायन्ते तथा सोमं विना नास्ति जगत्त्रयम्

Transliteration

vinā yathā hi pitaraṃ mātaraṃ tanayāstviha na jāyante tathā somaṃ vinā nāsti jagattrayam

Translation

ເຫມືອນດັ່ງໃນໂລກນີ້ ລູກຫຼານບໍ່ອາດເກີດໄດ້ໂດຍບໍ່ມີພໍ່ແລະແມ່, ດັ່ງນັ້ນເຊັ່ນກັນ ໂດຍບໍ່ມີ ໂສມະ (Soma) ພຣະຈັນ—ຜູ້ຄ້ຳຈຸນ rasa ແລະ ສາຍທາງພິທີບູຊາ—ໂລກທັງສາມບໍ່ອາດດຳລົງເປັນລະບຽບໄດ້.

Word by Word

• vinā: without

• yathā: just as

• hi: indeed

• pitaraṃ: father

• mātaram: mother

• tanayāḥ: children/sons

• tu: but/indeed

• iha: here (in this world)

• na: not

• jāyante: are born/arise

• tathā: so/likewise

• somam: Soma, the Moon-deity

• vinā: without

• nāsti: there is not/does not exist

• jagat-trayam: the three worlds (earth, atmosphere, heaven)

Speaker

Suta Goswami (narrating the Purana; internal reference to the doctrine of Soma’s cosmic necessity)

Characters & Entities

• Soma
• Three Worlds (Trailokya)

FAQs

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

It frames cosmic stability as dependent on Soma—the sacrificial and nourishing principle—implying that Shiva-puja aligned with Vedic order (yajña, soma, rasa) sustains harmony in the worlds, which is a key Purāṇic rationale behind Linga worship.

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

By highlighting an indispensable sustaining principle behind manifest existence, the verse points to Shaiva Siddhanta’s view that ordered cosmos requires divine governance; Soma functions as a visible support within creation, while Shiva as Pati is the ultimate ground enabling and regulating such supports.

What ritualistic or Yogic practice is highlighted here?

The verse implicitly emphasizes Soma-linked Vedic yajña and devotional observances timed to lunar rhythms; in a Shaiva frame, this supports disciplined puja-vrata and inner steadiness (yoga-niyama) that harmonize the pashu with cosmic dharma.