Shloka 29

Adhyaya 73 — त्रिपुरदाहे ब्रह्मस्तवः

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

Devanagari script

तदाप्रभृति शक्राद्याः पूजयामासुरीश्वरम् साक्षात्पाशुपतं कृत्वा भस्मोद्धूलितविग्रहाः

Transliteration

tadāprabhṛti śakrādyāḥ pūjayāmāsurīśvaram sākṣātpāśupataṃ kṛtvā bhasmoddhūlitavigrahāḥ

Translation

Mula noon, si Indra (Śakra) at ang iba pang mga diyos ay nagsimulang sumamba kay Īśvara. Sa tuwirang pagtanggap ng panatang Pāśupata, pinahiran nila ang katawan ng banal na abo (bhasma) at naghandog ng pagpupugay sa Kanya.

Word by Word

• tadāprabhṛti: from that time onward

• śakra-ādyāḥ: Indra and others (the Devas)

• pūjayāmāsuḥ: worshipped, adored

• īśvaram: the Lord, Īśvara (Pati, Shiva)

• sākṣāt: directly, in person, manifestly

• pāśupatam: the Pāśupata observance/path belonging to Paśupati

• kṛtvā: having done/undertaken

• bhasma-uddhūlita: dusted/smeared with ash

• vigrahāḥ: bodies, embodied forms

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Indra
• Devas
• Ishvara
• Pashupati

FAQs

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

It shows that even the Devas approach Īśvara through disciplined Shaiva worship—adopting Pāśupata observance and bhasma—highlighting that devotion and vrata are central to honoring Shiva as Pati.

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

Shiva is presented as Īśvara/Paśupati—the supreme Lord (Pati) whom even Indra venerates—implying His transcendence over the Devas and His authority to release the bound soul (paśu) from bondage (pāśa).

What ritualistic or Yogic practice is highlighted here?

The verse highlights the Pāśupata vrata (Pāśupata discipline) and the Shaiva practice of smearing bhasma, a marker of renunciation and inner purification aligned with Pāśupata-oriented worship.