Shloka 23

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

Devanagari script

एवं बभूवुर्दैत्यानाम् अतिदुर्गाणि सुव्रताः पुराणि त्रीणि विप्रेन्द्रास् त्रैलोक्यमिव चापरम्

Transliteration

evaṃ babhūvurdaityānām atidurgāṇi suvratāḥ purāṇi trīṇi viprendrās trailokyamiva cāparam

Translation

ఇలా, హే సువ్రతా, దైత్యులకు మూడు అత్యంత దుర్గములైన ప్రాచీన దుర్గములు కలిగినవి; హే విప్రేంద్రా, అవి మరొక త్రైలోక్యమువలెనే నిలిచినవి।

Word by Word

• एवम्: thus

• बभूवुः: came to be/occurred

• दैत्यानाम्: of the Daityas (Asura clan)

• अतिदुर्गाणि: exceedingly difficult to conquer/impregnable (fortresses)

• सुव्रताः: O you of noble vows

• पुराणि: ancient

• त्रीणि: three

• विप्रेन्द्राः: O best of Brahmins

• त्रैलोक्यम्: the three worlds

• इव: like/as if

• च: and

• अपरम्: another/second

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Daityas

FAQs

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

By portraying the Daityas’ “three impregnable fortresses” as a rival to the three worlds, the verse sets up the need for Pati (Shiva) to restore dharma—an underlying rationale for seeking refuge in Shiva through Linga-upasana to transcend pasha (bondage).

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

Shiva-tattva is implied as the transcendent regulator of the triloka: when asuric power forms an ‘alternate’ order, only Pati—beyond the constructed worlds—can dissolve such hardened structures of adharma.

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated, but the imagery aligns with Pashupata Yoga’s aim: breaking inner ‘fortresses’ (pasha) through Shiva-centered discipline, culminating in surrender to Pati as the sole conqueror of the unconquerable.