Shloka 27

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

Devanagari script

प्रासादैर्गोपुरैर्दिव्यैः कैलासशिखरोपमैः शोभितं त्रिपुरं तेषां पृथक्पृथगनुत्तमैः

Transliteration

prāsādairgopurairdivyaiḥ kailāsaśikharopamaiḥ śobhitaṃ tripuraṃ teṣāṃ pṛthakpṛthaganuttamaiḥ

Translation

他们的三城（Tripura）光辉灿然：以神圣宫殿与高耸城门楼装点，宛如凯拉萨（Kailāsa）之峰；每一座建筑各自独立，皆以无上之美卓然出众。

Word by Word

• प्रासादैः: with palaces/mansions

• गोपुरैः: with great gateways/towers

• दिव्यैः: divine, celestial

• कैलास-शिखर-उपमैः: comparable to the summits of Kailāsa

• शोभितम्: beautified, made splendid

• त्रिपुरम्: the Three Cities/Tripura

• तेषाम्: of them (the Tripura-dwellers/Asuras)

• पृथक्-पृथक्: separately, each distinct

• अनुत्तमैः: unsurpassed, most excellent

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Kailasa
• Tripura

FAQs

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

By portraying Tripura as dazzling and nearly Kailāsa-like, the verse sets up the contrast central to Linga Purana devotion: even the most magnificent constructed realms remain within pasha (bondage), while refuge in the Linga—Pati, Shiva—leads beyond all conditioned splendor.

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

Shiva-tattva is implied through comparison: Tripura can only resemble Kailāsa’s peaks, but Kailāsa signifies Shiva’s transcendent domain. The verse indirectly highlights Shiva as Pati—whose reality is not manufactured like palaces, but is the source and measure of all excellence.

What ritualistic or Yogic practice is highlighted here?

No specific rite is named, but the teaching supports Pāśupata orientation: the yogin treats worldly brilliance as non-final and turns to Shiva-bhakti and inner detachment (vairāgya), recognizing that even “unsurpassed” external forms remain within the field of bondage.