Shiva Purana — Rudra Samhita, Shloka 39
त्रिपुरदाहवर्णनम् | Tripura-dāha-varṇanam
Description of the Burning of Tripura
अविदग्धो विनिर्मुक्तः स्थावरो जंगमोपि वा । वर्जयित्वा मयं दैत्यं विश्वकर्माणमव्ययम्
avidagdho vinirmuktaḥ sthāvaro jaṃgamopi vā | varjayitvā mayaṃ daityaṃ viśvakarmāṇamavyayam
Sama ada tidak mahir atau sudah sempurna, sama ada makhluk yang pegun atau yang bergerak—kecuali hanya Daitya Māyā—Viśvakarmā, tukang agung ilahi yang tidak binasa, mampu membentuk apa jua yang diperlukan.
Sūta Gosvāmin (narrating the Yuddhakhaṇḍa account to the sages of Naimiṣāraṇya)
Tattva Level: pasha
Sthala Purana: The verse contrasts created agency (skill/unskill; moving/immobile) with the exceptional figure of Māyā (here as the Daitya architect) and Viśvakarmā. In Śaiva Siddhānta terms, it gestures to pāśa as ‘māyā’—the principle that can ‘construct’ experiential worlds and bodies.
Significance: Contemplation yields viveka: distinguishing Pati (Śiva) from the constructed orders of Māyā/karma; supports detachment from ‘built’ identities and worlds.
FAQs
It highlights the Shaiva idea that cosmic order operates through divine agency beyond ordinary skill—yet Māyā (here personified as the Daitya Maya) is singled out as a disruptive, binding principle that must be excluded for pure, dharmic creation and right action.
In Linga/Saguna Shiva worship, the devotee seeks Shiva’s grace to transcend Māyā (bondage) and align with divine order; this verse echoes that only when Māyā is set aside can the sacred work—outer ritual and inner transformation—be rightly ‘constructed’ under Shiva’s sovereignty.
A practical takeaway is to begin worship with purification and resolve (saṅkalpa) to renounce māyika distractions—then steady japa of the Pañcākṣarī “Om Namaḥ Śivāya” with Tripuṇḍra-bhasma and Rudrākṣa to cultivate clarity and freedom from binding tendencies.