Shloka 77

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

सोमधृक् सूर्यवाचश् च सूर्यपेषणकस् तथा सूर्याक्षः सूरिनामा च सुरः सुन्दर एव च

Transliteration

somadhṛk sūryavācaś ca sūryapeṣaṇakas tathā sūryākṣaḥ sūrināmā ca suraḥ sundara eva ca

Translation

അവൻ സോമധൃക്—ചന്ദ്രധാരകൻ; സൂര്യവാച്—സൂര്യസ്വരമുള്ളവൻ; സൂര്യപേഷണകൻ—സൂര്യനെപ്പോലെ എല്ലാം പാകമാക്കുന്നവൻ. അവൻ സൂര്യാക്ഷൻ—സൂര്യനേത്രൻ; സൂരിനാമാ—‘സൂരി’ എന്ന നാമത്തിൽ പ്രസിദ്ധൻ; സുരൻ—ദിവ്യൻ; കൂടാതെ ഏകസുന്ദരനായ പ്രഭു।

Word by Word

• सोमधृक्: bearer/supporter of Soma (the Moon/nectar)

• सूर्यवाचः: having the Sun as voice / Sun-voiced

• सूर्यपेषणकः: the Sun as the grinder/pressing power that ripens and refines

• तथा: and also

• सूर्याक्षः: Sun-eyed / whose eye is the Sun

• सूरिनामा: named Sūri (the wise/sage-like)

• च: and

• सुरः: a deva/divine one

• सुन्दरः: beautiful, auspicious, charming

• एव: indeed/alone

• च: and

Speaker

Suta Goswami (reciting the Sahasranama within the Linga Purana narration)

Characters & Entities

• Shiva
• Surya
• Soma

FAQs

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

It supports nāma-japa as a Linga-centric practice: praising Shiva through cosmic functions (Moon-bearing, Sun-eyed) trains the devotee to see the Linga as the Pati who pervades all luminaries and sustains all life.

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

Shiva-tattva is shown as the inner ruler of the solar and lunar powers—He is not merely a deity among others, but the Pati whose consciousness illumines (Sun-eyed) and whose grace nourishes and cools (Moon-bearing), guiding the pashu toward clarity.

What ritualistic or Yogic practice is highlighted here?

Nāma-japa and dhyāna: contemplate Shiva as the inner Sun that ‘ripens’ karma (pāśa) into maturity, while reciting these names to steady the mind in Pashupata-oriented devotion.