Shloka 6
त्रिपुरमोहनम्
Tripuramohana — “The Delusion/Enchanting of Tripura”
यद्ब्रह्मविष्णुरुद्राख्यास्तदाख्या देहिनामिमाः । आख्यायथास्मदादीनामरिहन्नादिरुच्यते
yadbrahmaviṣṇurudrākhyāstadākhyā dehināmimāḥ | ākhyāyathāsmadādīnāmarihannādirucyate
Those very designations—Brahmā, Viṣṇu, and Rudra—are merely names assumed by embodied beings. But when speaking of the primordial ones beginning with us, He is called the beginningless “Arihan,” the slayer of enemies.
Sūta Gosvāmin (narrating the Purāṇic dialogue to the sages of Naimiṣāraṇya, within the Yuddhakhaṇḍa context)
Tattva Level: tirodhana
Shiva Form: Īśāna
Role: teaching
FAQs
It distinguishes temporary role-names (Brahmā, Viṣṇu, Rudra) associated with embodied limitation from the Supreme Pati, who is beginningless and destroys the deepest enemies—ignorance, bondage, and ego.
In Linga-worship, devotees approach Saguna Shiva through a form and name, yet the verse reminds that Shiva’s true nature is beginningless and beyond limiting identifications—so the form leads the mind to the formless Reality.
Meditate on Shiva as the ‘Arihan’ who slays inner enemies, while repeating the Panchākṣarī (Om Namaḥ Śivāya) with the intent of overcoming avidyā and loosening pāśa (bondage).