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

Колесница мудрого Шукра — наставника дайтьев — описывается как влекомая десятью неутомимыми конями многих цветов и снабжённая частями, рождёнными из земли, по природе своей земными.

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.