Shloka 38

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

Devanagari script

सेन्द्रा देवा द्विजश्रेष्ठा द्रुमा दावाग्निना यथा पुरत्रयाग्निना दग्धा ह्य् अभवन् दैत्यवैभवात्

Transliteration

sendrā devā dvijaśreṣṭhā drumā dāvāgninā yathā puratrayāgninā dagdhā hy abhavan daityavaibhavāt

Translation

Ó melhor dos duas-vezes-nascidos, os deuses com Indra foram chamuscados—como árvores consumidas por um incêndio na floresta—quando o poder flamejante dos Daityas, pelo fogo das Três Cidades (Tripura), os reduziu a cinzas.

Word by Word

• sa-indrāḥ: together with Indra

• devāḥ: the gods

• dvija-śreṣṭha: O best of the twice-born (Brahmin)

• drumāḥ: trees

• dāva-agni-nā: by a forest-fire

• yathā: just as

• pura-traya-agni-nā: by the fire of the three cities (Tripura)

• dagdhāḥ: burned, scorched

• hi: indeed

• abhavan: they became / they were

• daitya-vaibhavāt: due to the might/splendour (vaibhava) of the Daityas

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Indra
• Devas
• Daityas
• Tripura

FAQs

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

It frames the Devas as powerless before asuric vaibhava, implying that refuge in Pati (Shiva)—often approached through Linga-upasana—is the decisive means to overcome pasha-like forces that scorch the cosmos.

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

By highlighting that even Indra and the Devas are burned by Tripura’s fire, it prepares the teaching that only Shiva-tattva as Pati is truly sovereign—transcending and resolving the destructive energies that bind and afflict pashus.

What ritualistic or Yogic practice is highlighted here?

Implicitly, it points to śaraṇāgati (seeking refuge) and Pashupata-oriented discipline: turning from reliance on limited devas toward Shiva-bhakti and Linga-puja as the means to cross burning afflictions (tapas/kleśa) and bondage (pasha).