Adhyaya 73 — त्रिपुरदाहे ब्रह्मस्तवः
Brahmā’s Hymn in the Context of Tripura’s Burning
यक्षा विद्याधराः सिद्धा राक्षसाः पिशिताशनाः पितरो मुनयश्चापि पिशाचाः किन्नरादयः
yakṣā vidyādharāḥ siddhā rākṣasāḥ piśitāśanāḥ pitaro munayaścāpi piśācāḥ kinnarādayaḥ
Yakṣas, Vidyādharas, Siddhas, Rākṣasas, seres devoradores de carne; los Pitṛs (padres ancestrales) y también los munis; Piśācas, Kinnaras y otros semejantes: todos estos órdenes de seres se dicen presentes en el vasto séquito que se congrega en torno al Señor (Pati), atraído por Su poder śaiva que todo lo penetra.
Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya)
By listing many classes of beings—celestial, ancestral, human-sage, and even fearsome spirits—the verse implies that the Linga (as Shiva’s sign) is the universal center before which all pashus (souls) and beings stand, making Linga-puja a worship with cosmic scope.
Shiva-tattva is suggested as all-pervading and sovereign (Pati): even mutually opposed categories—siddhas and rakshasas, pitrs and pisachas—are encompassed by His governance, indicating His supremacy beyond dualities and His lordship over all orders of existence.
The verse supports the Shaiva stance that steadfast Linga-bhakti and Pashupata-oriented devotion pacify and harmonize all influences (including bhutas and pisachas), encouraging fearlessness and purity through Shiva-centered worship.