Shloka 24

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

पुरत्रये तदा जाते सर्वे दैत्या जगत्त्रये पुरत्रयं प्रविश्यैव बभूवुस्ते बलाधिकाः

Transliteration

puratraye tadā jāte sarve daityā jagattraye puratrayaṃ praviśyaiva babhūvuste balādhikāḥ

Translation

Ketika Tripura—tiga kota—telah terwujud, semua Daitya di tiga dunia memasuki benteng-benteng rangkap tiga itu; dengan berlindung di dalamnya mereka menjadi sangat perkasa.

Word by Word

• पुरत्रये (puratraye): in the three cities/Tripura

• तदा (tadā): then

• जाते (jāte): having arisen/come into being

• सर्वे (sarve): all

• दैत्या (daityāḥ): the Daityas (asuric beings)

• जगत्त्रये (jagat-traye): in the three worlds

• पुरत्रयं (puratrayam): the three cities

• प्रविश्य (praviśya): having entered

• एव (eva): indeed

• बभूवुः (babhūvuḥ): became

• ते (te): they

• बलाधिकाः (balādhikāḥ): possessing greater strength/exceedingly mighty

Speaker

Suta Goswami (narrating the Tripura episode to the sages of Naimisharanya)

Characters & Entities

• Daityas
• Tripura
• Three Worlds (Trailokya)

FAQs

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

It frames Tripura as a symbol of fortified bondage (pāśa) in the three worlds; Linga worship points the pashu (soul) to Shiva as Pati, the refuge beyond such constructed strongholds.

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

By implication, it sets up the contrast: asuric power grows through external refuge in Tripura, while Shiva-tattva is the transcendent Lord (Pati) who alone can dissolve the triple limitation and restore cosmic order.

What ritualistic or Yogic practice is highlighted here?

No explicit ritual is stated; the takeaway aligns with Pashupata Yoga—withdrawal from dependence on worldly ‘fortresses’ (attachments) and taking inner refuge in Shiva through japa, dhyāna, and Linga-upāsanā.