Shloka 21

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

विद्युन्मालेश्चायसं वै त्रिविधं दुर्गमुत्तमम् मयश् च बलवांस्तत्र दैत्यदानवपूजितः

Transliteration

vidyunmāleścāyasaṃ vai trividhaṃ durgamuttamam mayaś ca balavāṃstatra daityadānavapūjitaḥ

Translation

Với Vidyunmālī, quả thật có một pháo đài ba tầng tối thượng, bất khả xâm phạm, làm bằng sắt. Nơi ấy cũng có Maya đầy uy lực, được các Daitya và Dānava tôn kính, là người tạo dựng và nâng giữ những ràng buộc hộ trì ấy.

Word by Word

• विद्युन्मालेः: of Vidyunmālī

• च: and

• आयसम्: made of iron

• वै: indeed

• त्रिविधम्: threefold/threefold in kind

• दुर्गम्: fortress/stronghold

• उत्तमम्: excellent, supreme

• मयः: Maya (the Asura-architect)

• च: and

• बलवान्: powerful, mighty

• तत्र: there/in that context

• दैत्यदानवपूजितः: worshipped/revered by the Daityas and Dānavas

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Vidyunmali
• Maya
• Daityas
• Danavas

FAQs

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

It frames the demonic “fortress” as a symbol of hardened bondage (pāśa). Linga-worship centers on Pati (Shiva) whose grace alone can penetrate and dissolve even the most impregnable coverings around the pashu (soul).

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

By highlighting an invincible, threefold stronghold upheld by Maya, the verse implicitly points to Shiva-tattva as transcendent sovereignty: only the Supreme Lord is beyond constructed protections and can subdue māyic power that binds beings.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata discipline: recognize māyā as the architect of bondage and seek Shiva’s anugraha (grace) through Linga-pūjā, mantra, and inner detachment so the “fortress” of limitation is broken.