Shloka 3

Adhyaya 73 — त्रिपुरदाहे ब्रह्मस्तवः

Brahmā’s Hymn in the Context of Tripura’s Burning

Devanagari script

तारकाक्षो ऽपि दितिजः कमलाक्षश् च वीर्यवान् विद्युन्माली च दैत्येशः अन्ये चापि सबान्धवाः

Transliteration

tārakākṣo 'pi ditijaḥ kamalākṣaś ca vīryavān vidyunmālī ca daityeśaḥ anye cāpi sabāndhavāḥ

Translation

Tārakākṣa, putra Diti, juga hadir; demikian pula Kamalākṣa yang gagah perkasa, dan Vidyunmālī, penguasa para Dānava; serta banyak yang lain, bersama para kerabat mereka.

Word by Word

• तारकाक्षः: Tārakākṣa (a daitya chief)

• अपि: also/too

• दितिजः: son of Diti, a Daitya

• कमलाक्षः: Kamalākṣa (lotus-eyed, a daitya name)

• च: and

• वीर्यवान्: powerful, valorous

• विद्युन्माली: Vidyunmālī (a daitya chief)

• च: and

• दैत्येशः: lord of the daityas/dānavas

• अन्ये: others

• चापि: and also

• सबान्धवाः: with (their) relatives/kinsmen/allies

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Tarakaksha
• Kamalaksha
• Vidyunmali
• Daityas
• Diti

FAQs

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

By listing the daitya leaders and their allied clans, the verse sets the backdrop for Shiva’s restoration of dharma—showing the Linga’s Lord (Pati) as the ultimate refuge when pasha-like forces of disorder consolidate.

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

Indirectly: the gathering of powerful daityas highlights the need for the supreme Pati—Shiva—whose sovereignty is not merely martial but metaphysical, subduing pasha (bondage) that overwhelms pashus (souls) through adharmic power.

What ritualistic or Yogic practice is highlighted here?

No explicit puja-vidhi is stated in this line; the takeaway is contemplative Pashupata discipline—recognizing ‘asuric confederations’ as inner pasha (pride, violence, delusion) to be dissolved through Shiva-bhakti and yogic restraint.