The Merit of Śravaṇa-Dvādaśī and the Liberation of a Preta through Gayā Piṇḍa-Rites
ते धुन्धुवाक्यं तु निशम्य दैत्याः प्रोचुर्न नो विद्यति लोकपाल गतिर्यया याम पितामहाजिरं सुदुर्गमो ऽयं परतो हि मार्गः
te dhundhuvākyaṃ tu niśamya daityāḥ procurna no vidyati lokapāla gatiryayā yāma pitāmahājiraṃ sudurgamo 'yaṃ parato hi mārgaḥ
aham: I; āsam purā: I was formerly/once; vipraḥ: brāhmaṇa, learned priestly person; śākale: in Śākala (a city/region name); nagara-uttame: in the best/excellent city; somaśarmā (somaśarmeti): Somaśarman (proper name; ‘Soma’ + ‘śarman’ = auspiciousness/joy); vikhyātaḥ: renowned/known; bahulā: Bahulā (proper name; here, the mother); garbha: womb/pregnancy; saṃbhavaḥ: born/originating.
{ "primaryRasa": "bhayanaka", "secondaryRasa": "shanta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
Purāṇic cosmology treats higher worlds as accessible only through specific yogic, meritorious, or divinely sanctioned ‘paths’ (gati). The Daityas’ statement underscores that brute force alone does not guarantee passage into Brahmaloka’s sphere.
In this line it functions as an honorific address—‘protector of the world’—to the leader being spoken to (Dhundhu). The term also resonates with the technical class of Lokapālas, but the immediate grammar supports it as direct address.
Literally ‘the Grandfather’s courtyard/precinct,’ it evokes Brahmā’s court (sabhā) as a bounded, guarded space—an architectural metaphor for a cosmological realm.