Shloka 27

Adhyaya 73 — त्रिपुरदाहे ब्रह्मस्तवः

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

Devanagari script

यजेदेकं विरूपाक्षं न पापैः स प्रलिप्यते शैलं लिङ्गं मदीयं हि सर्वदेवनमस्कृतम्

Transliteration

yajedekaṃ virūpākṣaṃ na pāpaiḥ sa pralipyate śailaṃ liṅgaṃ madīyaṃ hi sarvadevanamaskṛtam

Translation

ผู้ใดบูชาพระวิรูปากษะผู้เดียว—องค์พระผู้เป็นเจ้าสามเนตร—ผู้นั้นย่อมไม่เปื้อนด้วยบาป เพราะศิลาลึงค์นี้แท้จริงเป็นของเรา เป็นที่เคารพนอบน้อมของเทพทั้งปวง

Word by Word

• yajet: should worship

• ekam: the One (non-dual Supreme)

• virūpākṣam: Virūpākṣa, Shiva ‘of wondrous/varied eyes’ (the all-seeing Lord)

• na: not

• pāpaiḥ: by sins

• saḥ: he

• pralipyate: is smeared/tainted/defiled

• śailam: made of stone, rocky

• liṅgam: the Liṅga (sign/mark of Pati, the Lord)

• madīyam: Mine, belonging to Me

• hi: indeed

• sarva-deva: by all gods

• namaskṛtam: saluted, venerated

Speaker

Suta Goswami (narrating Shiva’s teaching/praise of the stone Liṅga in the chapter’s discourse)

Characters & Entities

• Shiva (Virupaksha)
• All Devas (Sarvadeva)

FAQs

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

It declares that worship of Shiva as the stone Liṅga is directly worship of Pati Himself, honored even by the Devas, and that such Liṅga-pūjā prevents the devotee from being stained by pāpa (sin).

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

Shiva is presented as Eka (the One Supreme) Virūpākṣa—transcendent yet accessible through the Liṅga-form—showing that the Liṅga is not a mere symbol but a valid locus of the Lord’s presence and grace.

What ritualistic or Yogic practice is highlighted here?

Liṅga-pūjā (especially śaila-liṅga worship) is emphasized as a purifying upāya: by devotion and worship, the Pashu (individual soul) is cleansed of pāpa and moves toward release from pāśa (bondage).