Shloka 119

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

Devanagari script

पुरत्रयविनाशं च करिष्ये ऽहं सुरोत्तमाः सूत उवाच अथ सब्रह्मका देवाः सेन्द्रोपेन्द्राः समागताः

Transliteration

puratrayavināśaṃ ca kariṣye 'haṃ surottamāḥ sūta uvāca atha sabrahmakā devāḥ sendropendrāḥ samāgatāḥ

Translation

“ఓ సురోత్తములారా, నేను తప్పక త్రిపుర (పురత్రయ) వినాశాన్ని చేస్తాను.” అని. సూతుడు చెప్పెను—అప్పుడు బ్రహ్మతో కూడి, ఇంద్రుడు మరియు ఉపేంద్రుడు (విష్ణువు) సహా దేవతలు సమాగమమయ్యారు।

Word by Word

• पुरत्रय-विनाशम्: destruction of the three cities (Tripura)

• च: and

• करिष्ये: I shall do/perform

• अहम्: I

• सुर-उत्तमाः: O best of the gods

• सूत उवाच: Sūta said

• अथ: then

• स-ब्रह्मकाः: together with Brahmā

• देवाः: the gods

• स-इन्द्र-उपेन्द्राः: with Indra and Upendra (Viṣṇu)

• समागताः: assembled/arrived together

Speaker

Suta (narrator); the first sentence is a quoted declaration within the narrative (speaker implied by context as a divine agent of Tripura’s destruction, typically Shiva or one speaking on Shiva’s behalf).

Characters & Entities

• Brahma
• Indra
• Upendra (Vishnu)
• Devas
• Tripura (Puratraya)

FAQs

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

It frames Tripura’s destruction as a divine, grace-driven act: the Linga signifies Pati (Śiva) whose power dissolves the pasha (bondage) symbolized by the fortified “three cities,” reaffirming why devotees seek refuge in the Linga as the liberating principle.

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

By presenting the resolve to destroy Tripura and the subsequent assembly of Brahmā, Indra, and Viṣṇu, the narrative implies Śiva-tattva as the decisive sovereign power (Īśvara/Pati) before whom even the highest deities align—highlighting lordship and the capacity to end cosmic obstruction.

What ritualistic or Yogic practice is highlighted here?

The verse points to deva-sangama (sacred assembly) and reliance on Īśvara’s anugraha (grace); in a Pāśupata-Yoga reading, it signals inward gathering of faculties and surrender to Pati to pierce the “triple” knots of bondage (pasha).