Previous Verse
Next Verse

Shloka 30

Mārkaṇḍeya’s Birth and Boon; Puṣkara’s Glory; Rāma’s Śrāddha; Refuge-Hymn to Śiva

तत्राहं देवदेवेशमुपासिष्ये पितामहम् । सर्वकामावाप्तिकरं सर्वारातिनिबर्हणम्

tatrāhaṃ devadeveśamupāsiṣye pitāmaham | sarvakāmāvāptikaraṃ sarvārātinibarhaṇam

そこで私はピターマハ(ブラフマー)を礼拝する。神々の主たちの主にして、あらゆる願いを成就させ、すべての敵を退ける御方を。

तत्रthere
तत्र:
देशाधिकरण (spatial locus)
TypeIndeclinable
Rootतत्र (अव्यय)
Formअव्यय (adverb of place)
अहम्I
अहम्:
कर्ता (कर्तृ)
TypeNoun
Rootअस्मद् (सर्वनाम-प्रातिपदिक)
Formउत्तमपुरुष-सर्वनाम, प्रथमा, एकवचन
देवदेवेशम्the Lord of gods, God of gods
देवदेवेशम्:
कर्म (कर्म)
TypeNoun
Rootदेव-देव-ईश (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन; तत्पुरुषः (देवानां देवस्य ईशः / देवानां ईशः)
उपासिष्येI will worship
उपासिष्ये:
क्रिया (मुख्यक्रिया)
TypeVerb
Rootउप-आस् (धातु)
Formलृट् (Simple Future), उत्तमपुरुष, एकवचन; आत्मनेपदम्
पितामहम्Pitāmaha (Brahmā)
पितामहम्:
कर्म (कर्म)
TypeNoun
Rootपितामह (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन
सर्वकामावाप्तिकरम्causing attainment of all desires
सर्वकामावाप्तिकरम्:
कर्म-विशेषण (object qualifier)
TypeAdjective
Rootसर्व-काम-अवाप्ति-कर (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन; समासः (तत्पुरुषः: सर्वेषां कामानाम् अवाप्तिः; तस्याः करः/करकः = ‘causing attainment’)
सर्वारातिनिबर्हणम्destroyer of all enemies
सर्वारातिनिबर्हणम्:
कर्म-विशेषण (object qualifier)
TypeAdjective
Rootसर्व-अराति-निबर्हण (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन; तत्पुरुषः (सर्वेषाम् अरातीनां निबर्हणम् = ‘destroyer’)

Unspecified (context-dependent narrator/speaker within Adhyāya 33)

Concept: Upāsanā (devotional worship) is portrayed as both wish-fulfilling and obstacle-removing when performed at the right locus (tīrtha) with right intent.

Application: When facing opposition, pair practical effort with disciplined worship—regular japa, pūjā, and ethical conduct—to steady the mind and reduce inner ‘enemies’ (anger, envy).

Primary Rasa: shanta

Secondary Rasa: vira

Type: tirtha

Visual Art Cues: {"scene_description":"On the ghats of Puṣkara, the worshipper offers water and flowers toward Brahmā seated on a radiant lotus pedestal. Around them, subtle shadow-forms of ‘enemies’ dissolve into light as the mantra-sound rises like a golden thread into the sky.","primary_figures":["Brahmā (Pitāmaha, four-faced)","Worshipper-sage","Minor devas as attendants"],"setting":"Puṣkara lakefront with steps, small shrines, yajña-kuṇḍa symbols, lotus blooms on the water.","lighting_mood":"temple lamp-lit","color_palette":["lamp gold","marigold orange","sandalwood beige","emerald green","deep lake blue"],"tanjore_prompt":"Tanjore painting style: Brahmā enthroned on a lotus above Puṣkara ghats, worshipper offering arghya with brass vessel; gold leaf radiance, rich crimson and green textiles, gem-like ornaments, ornate arch frame with lotus and swan motifs.","pahari_prompt":"Pahari miniature style: intimate ghat scene with calm lake, lotus flowers, Brahmā appearing in a soft aureole; delicate brushwork, cool blues and warm ochres, refined faces, minimalistic yet lyrical composition.","kerala_mural_prompt":"Kerala mural style: Brahmā with four faces and elaborate jewelry, worshipper in añjali mudrā, stylized lotus lake; bold outlines, flat pigments, red/yellow/green dominance, decorative bands with swan motifs.","pichwai_prompt":"Pichwai cloth painting style: central lotus-throne Brahmā, symmetrical lotus lake patterning, borders of marigolds and lotuses; deep blue ground with gold highlights, intricate floral filigree, devotional symmetry."}

Audio Atmosphere: {"recitation_mood":"devotional","suggested_raga":"Yaman","pace":"slow-meditative","voice_tone":"reverent-soft","sound_elements":["mantra hum","temple bells","water pouring","conch shell (soft)"]}

Sandhi Resolution Notes: तत्र + अहम् → तत्राहम्; देवदेवेशम् + उपासिष्ये → देवदेवेशमुपासिष्ये.

B
Brahmā (Pitāmaha)

FAQs

‘Pitāmaha’ (“Grandsire”) here refers to Brahmā, revered as the cosmic progenitor in Purāṇic literature.

It presents worship as a purposeful spiritual act: devotion to the revered deity is described as leading to fulfillment of aims (kāma) and the removal of opposing forces (arāti).

Beyond literal enemies, it can be read as overcoming inner adversaries—fear, anger, and obstacles—through disciplined devotion and reverence.