Shloka 12

सूर्यरथनिर्णयः (चन्द्रस्य पक्षवृद्धिक्षयविधानम्)

Devanagari script

त्रयस्त्रिंशत्सहस्राणि देवाः सोमं पिबन्ति वै एवं दिनक्रमात्पीते विबुधैस्तु निशाकरे

Transliteration

trayastriṃśatsahasrāṇi devāḥ somaṃ pibanti vai evaṃ dinakramātpīte vibudhaistu niśākare

Translation

Quả thật, ba mươi ba nghìn chư Thiên uống Soma. Vì thế, theo dòng ngày tháng, khi Mặt Trăng (Niśākara) được các bậc Thiên trí giả “uống” theo đúng thứ tự, nó dần khuyết đi—tỏ bày sự nhiếp trì đo lường của Đấng Chủ Tể (Pati) đối với nghi lễ vũ trụ.

Word by Word

• trayastriṃśat-sahasrāṇi: thirty-three thousand

• devāḥ: the gods (Devas)

• somaṃ: Soma, the lunar nectar/oblation

• pibanti: drink, partake

• vai: indeed, certainly

• evaṃ: thus, in this manner

• dina-kramāt: in the sequence of days, day by day

• pīte: when drunk/consumed

• vibudhaiḥ: by the wise/awakened ones (gods)

• tu: and/but

• niśākare: in the Moon, the night-maker

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya)

Characters & Entities

• Devas
• Soma (Chandra)
• Niśākara (Moon)

FAQs

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

It frames cosmic processes (like the Moon’s waning) as a regulated sacrificial order, implying that Linga worship aligns the devotee (paśu) with Pati’s cosmic governance rather than mere worldly timing.

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

Though Shiva is not named directly, the verse implies an overarching regulator of ṛta: the Devas themselves function within a measured order—consistent with Shaiva Siddhanta where Pati alone is the supreme governor of all powers and cycles.

What ritualistic or Yogic practice is highlighted here?

The Soma-idea points to disciplined participation in sacred cycles (kāla-niyama): observing lunar timings for vrata/puja and cultivating yogic steadiness by seeing change (waxing/waning) as ordered, not chaotic.