Shloka 8

Adhyaya 73 — त्रिपुरदाहे ब्रह्मस्तवः

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

Devanagari script

यक्षा विद्याधराः सिद्धा राक्षसाः पिशिताशनाः पितरो मुनयश्चापि पिशाचाः किन्नरादयः

Transliteration

yakṣā vidyādharāḥ siddhā rākṣasāḥ piśitāśanāḥ pitaro munayaścāpi piśācāḥ kinnarādayaḥ

Translation

یَکش، وِدھیادھر، سِدھ، راکشس، گوشت خور، پِتر، مُنی، پِشाच اور کِنّنر وغیرہ—یہ سب بھی (پتی کے پرِکار میں) شامل ہیں۔

Word by Word

• यक्षाः (yakṣāḥ): Yakshas, guardian nature-spirits

• विद्याधराः (vidyādharāḥ): Vidyadharas, celestial knowledge-bearers

• सिद्धाः (siddhāḥ): Siddhas, perfected beings

• राक्षसाः (rākṣasāḥ): Rakshasas, powerful demonic beings

• पिशिताशनाः (piśitāśanāḥ): flesh-eaters

• पितरः (pitaraḥ): Pitrs, ancestral spirits

• मुनयः (munayaḥ): sages

• च अपि (ca api): and also

• पिशाचाः (piśācāḥ): Pisachas, ghoulish spirits

• किन्नर-आदयः (kinnara-ādayaḥ): Kinnaras and others (similar classes).

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya)

FAQs

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

By listing many classes of beings—celestial, ancestral, human-sage, and even fearsome spirits—the verse implies that the Linga (as Shiva’s sign) is the universal center before which all pashus (souls) and beings stand, making Linga-puja a worship with cosmic scope.

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

Shiva-tattva is suggested as all-pervading and sovereign (Pati): even mutually opposed categories—siddhas and rakshasas, pitrs and pisachas—are encompassed by His governance, indicating His supremacy beyond dualities and His lordship over all orders of existence.

What ritualistic or Yogic practice is highlighted here?

The verse supports the Shaiva stance that steadfast Linga-bhakti and Pashupata-oriented devotion pacify and harmonize all influences (including bhutas and pisachas), encouraging fearlessness and purity through Shiva-centered worship.