Shloka 34

सूर्यरथ-रचना, ध्रुव-प्रेरणा, मास-गणाः च

Jyotish-chakra: Surya’s Motion and Monthly Retinues

Devanagari script

रंभा चाम्भोजवदना रथकृद् ग्रामणीः शुभः रथौजा रथचित्रश् च सुबाहुर्वै रथस्वनः

Transliteration

raṃbhā cāmbhojavadanā rathakṛd grāmaṇīḥ śubhaḥ rathaujā rathacitraś ca subāhurvai rathasvanaḥ

Translation

Ngài là Rambhā—đáng mến và mê hoặc; Ngài là Đóa Sen Diện; là Đấng tạo xe chiến; là Thủ lãnh các đoàn; là Đấng Cát Tường. Ngài hùng mạnh trong chiến trận xa luân, kỳ diệu trong hình tướng xa luân, tay lực kiên cường, âm vang như tiếng xe rền—Pati, Chúa Tể dẫn dắt paśu vượt khỏi trói buộc pāśa.

Word by Word

• रंभा: delightful/enchanting One

• च: and

• अम्भोज-वदना: lotus-faced

• रथ-कृत्: maker of chariots/organizer of conveyances

• ग्रामणीः: leader/commander of a troop or community

• शुभः: auspicious, beneficent

• रथ-ओजा: possessing strength in chariot(-war)/with chariot-might

• रथ-चित्रः: having a wondrous/variegated chariot (or wondrous in chariot-form)

• सु-बाहुः: strong-armed

• वै: indeed

• रथ-स्वनः: whose sound is like a chariot (rumbling/roaring).

Speaker

Suta Goswami (narrating Shiva Sahasranama to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

As a segment of the Shiva Sahasranama, this verse supplies epithets used in nāma-japa during Linga-pūjā, focusing on Shiva as Śubha (Auspicious) and Grāmaṇī (Leader), the Pati who protects and guides paśus beyond pāśa.

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

It presents Shiva-tattva as simultaneously beautiful (lotus-faced), beneficent (auspicious), and sovereign in governance (leader of hosts), indicating the Lord’s mastery over both inner order (dharma) and outer forces (battle/energy), characteristic of Pati.

What ritualistic or Yogic practice is highlighted here?

Primary emphasis is on Sahasranama-recitation (nāma-japa) as a Linga-pūjā limb; yogically, meditating on Shiva as the commanding Grāmaṇī supports Pāśupata orientation—turning the paśu’s mind from bondage (pāśa) toward the Lord (Pati).