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Linga Purana — Purva Bhaga, Shloka 12

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

ເມື່ອດຶງເອົາເງົາຂອງແຜ່ນດິນອອກມາ ແລະປັ້ນໃຫ້ເປັນຮູບວົງມົນມັນດະລະ, ຍ່ອມມີສະຖານທີ່ທີສາມອັນກວ້າງໃຫຍ່ຂອງ ສະວັຣພານຸ ອັນເປັນທາດແຫ່ງຄວາມມືດ. ໃນລຳດັບຈັກກະວານນີ້ ຕະມັສ (tamas) ເຮັດໜ້າທີ່ເປັນຜ້າຄຸມບັງຕໍ່ ປາຊຸ (ວິນຍານຖືກຜູກມັດ) ແຕ່ ປະຕິ (ພຣະສິວະ) ພຽງອົງດຽວ ເປັນຜູ້ສ່ອງສະຫວ່າງບໍ່ມີເງົາ ເກີນກວ່າການບັງຄຸມທັງປວງ.

उद्धृत्यhaving lifted/drawn forth
उद्धृत्य:
पृथिवी-छायाम्the Earth’s shadow
पृथिवी-छायाम्:
निर्मिताम्fashioned/constructed
निर्मिताम्:
मण्डल-आकृतिम्having the form of a disk/circle
मण्डल-आकृतिम्:
स्वर्भानोःof Svarbhānu (Rāhu, the eclipsing power)
स्वर्भानोः:
तुindeed
तु:
बृहत्-स्थानम्great/vast station/abode
बृहत्-स्थानम्:
तृतीयम्the third
तृतीयम्:
यत्which
यत्:
तमो-मयम्made of darkness, consisting of tamas
तमो-मयम्:

Suta Goswami (narrating to the sages of Naimisharanya)

S
Svarbhanu (Rahu)

FAQs

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.