Shloka 13

Adhyaya 73 — त्रिपुरदाहे ब्रह्मस्तवः

Brahmā’s Hymn in the Context of Tripura’s Burning

Devanagari script

त्रिभिश् च प्रणवैर्देवाः प्राणायामैस्तथाविधैः द्विधा न्यस्य तथौंकारं प्राणायामपरायणः

Transliteration

tribhiś ca praṇavairdevāḥ prāṇāyāmaistathāvidhaiḥ dvidhā nyasya tathauṃkāraṃ prāṇāyāmaparāyaṇaḥ

Translation

เหล่าเทวะใช้ปรณวะสามประการและปราณายามตามกำหนด กระทำนยาสะสองชั้นแก่โอมการอันศักดิ์สิทธิ์ และตั้งมั่นเป็นผู้พึ่งปราณายาม

Word by Word

• त्रिभिः: with three

• च: and

• प्रणवैः: with the Pranavas (Oṁ as sacred utterance)

• देवाः: the Devas

• प्राणायामैः: with breath-regulations (prāṇāyāma)

• तथाविधैः: of that prescribed kind / as enjoined

• द्विधा: in two ways / twofold

• न्यस्य: having placed (by nyāsa, ritual imposition)

• तथा: thus / duly

• औंकारम्: the syllable Oṁ (Oṁkāra)

• प्राणायामपरायणः: devoted/intent upon prāṇāyāma.

Speaker

Suta Goswami (narrating the ritual method followed by the Devas within the Purana’s account)

Characters & Entities

• Devas
• Pranava (Omkara)

FAQs

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

It frames Linga-upāsanā as beginning with inner consecration—purifying prāṇa through prāṇāyāma and installing Oṁ (Pranava) by nyāsa—so the worshipper approaches Pati (Shiva) with a sanctified body-mind.

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

By centering Oṁkāra and disciplined prāṇāyāma, the verse implies Shiva-tattva as accessible through mantra and inward yogic refinement—where the bound pashu loosens pāśa by aligning prāṇa and awareness with the supreme Pati.

What ritualistic or Yogic practice is highlighted here?

Prāṇāyāma supported by Pranava-japa, together with a twofold Oṁkāra-nyāsa (ritual placement of the mantra), as a preparatory Pāśupata-style discipline for Shiva worship.