सोमवर्णनम्
Graha–Ratha–Aśva Varṇana, Dhruva-Nibaddha Gati, Maṇḍala-Pramāṇa, Graha-Arcana
रथ आपोमयैरश्वैर् दशभिस्तु सितेतरैः स्वर्भानोर्भास्करारेश् च तथा चाष्टहयः स्मृतः
ratha āpomayairaśvair daśabhistu sitetaraiḥ svarbhānorbhāskarāreś ca tathā cāṣṭahayaḥ smṛtaḥ
ລົດຂອງພຣະອາທິດ ຖືກກ່າວວ່າ ຖືກລາກໂດຍມ້າສິບຕົວ ທັງສີຂາວແລະບໍ່ຂາວ ອັນເກີດຈາກແກ່ນສານແຫ່ງນ້ຳ. ດັ່ງນັ້ນເຊັ່ນກັນ ສະວັຣພານຸ—ຜູ້ເປັນສັດຕູຂອງພຣະອາທິດ—ຖືກຈື່ຈຳວ່າມີລົດທີ່ມ້າແປດຕົວລາກ.
Suta Goswami (narrating to the sages of Naimisharanya)
By describing the regulated movement of Surya and the eclipse‑force Svarbhānu, the verse points to a cosmos governed by higher law—ultimately under Pati (Shiva). Linga worship aligns the Pashu (soul) with that divine order, loosening Pāśa (bondage) born of fear, time, and celestial disturbances.
Shiva-tattva is implied as the transcendent governor of cosmic functions: even luminous Surya and disruptive Svarbhānu operate within a measured structure (specified chariots and horses). This reflects Pati as the unseen ground of order beyond both light and obscuration.
The verse supports graha-śānti orientation—propitiatory worship to stabilize the mind during celestial irregularities (eclipse symbolism). In a Shaiva frame, this becomes Linga-puja with mantra and inner steadiness (yogic equanimity), treating fear and fluctuation as forms of Pāśa to be transcended.