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

ಆ ತ್ರಿಪುರ—ಮೂರು ನಗರಗಳು—ಉಂಟಾದಾಗ, ತ್ರೈಲೋಕ್ಯದಲ್ಲಿದ್ದ ಎಲ್ಲಾ ದೈತ್ಯರು ಆ ತ್ರಿವಿಧ ದುರ್ಗಗಳಲ್ಲಿ ಪ್ರವೇಶಿಸಿದರು; ಅಲ್ಲಿ ಆಶ್ರಯ ಪಡೆದು ಅವರು ಅತಿಬಲಿಷ್ಠರಾದರು।

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.