Shloka 101

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

Devanagari script

शिव बुर्न्स् त्रिपुर अथ सज्यं धनुः कृत्वा शर्वः संधाय तं शरम् युक्त्वा पाशुपतास्त्रेण त्रिपुरं समचिन्तयत्

Transliteration

Śiva burns Tripura atha sajyaṃ dhanuḥ kṛtvā śarvaḥ saṃdhāya taṃ śaram yuktvā pāśupatāstreṇa tripuraṃ samacintayat

Translation

Then Śarva (Śiva), having strung his bow and set the arrow in place, empowered it with the Pāśupata weapon and fixed his divine resolve upon Tripura—so that the triple city would be reduced to ashes by Pati, the Lord who severs the pāśa (bond) of the bound paśu (souls).

Word by Word

• atha: then

• sajyam: (made) strung/ready

• dhanuḥ: bow

• kṛtvā: having done/made

• śarvaḥ: Śarva (Śiva)

• saṃdhāya: having fitted/placed (on the bow)

• tam: that

• śaram: arrow

• yuktvā: having yoked/charged/empowered

• pāśupata-astreṇa: with the Pāśupata missile/weapon

• tripuram: Tripura (the triple city)

• samacintayat: he contemplated/focused his intent upon

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Śarva
• Tripura
• Pāśupata Astra

FAQs

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

It portrays Śiva as the supreme Pati whose focused will and divine power dissolve impurity and bondage; in Linga-worship this is contemplated as the Lord’s grace that burns the inner “Tripura” of ego, karma, and māyā.

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

Śiva is shown as sovereign and self-sufficient: by mere concentration and the Pāśupata power, he accomplishes cosmic dissolution—signifying the Lord’s icchā-śakti and his role as remover of pāśa for the paśu.

What ritualistic or Yogic practice is highlighted here?

The key practice is dhyāna/ekāgratā (one-pointed contemplation): Śiva “fixes his intent” on Tripura, reflecting the Pāśupata emphasis on focused meditation empowered by mantra and divine śakti.