Shloka 4

Adhyaya 73 — त्रिपुरदाहे ब्रह्मस्तवः

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

Devanagari script

त्यक्त्वा देवं महादेवं मायया च हरेः प्रभोः सर्वे विनष्टाः प्रध्वस्ताः स्वपुरैः पुरसंभवैः

Transliteration

tyaktvā devaṃ mahādevaṃ māyayā ca hareḥ prabhoḥ sarve vinaṣṭāḥ pradhvastāḥ svapuraiḥ purasaṃbhavaiḥ

Translation

既舍弃大天摩诃提婆，又为主哈利之幻力（māyā）所迷，彼等尽皆败亡、粉碎殆尽——竟为自身之城所毁；那些城，正是由其堡垒所生。

Word by Word

• त्यक्त्वा: having abandoned

• देवं: the God

• महादेवं: Mahādeva (Śiva)

• मायया: by māyā/illusion

• च: and

• हरेः: of Hari (Viṣṇu)

• प्रभोः: of the Lord

• सर्वे: all

• विनष्टाः: destroyed/ruined

• प्रध्वस्ताः: thoroughly shattered

• स्वपुरैः: by their own cities/fortresses

• पुरसंभवैः: arising from the cities/strongholds (city-born, originating from those forts)

Speaker

Suta Goswami (narrating to the sages at Naimisharanya, contextual)

Characters & Entities

• Shiva
• Vishnu

FAQs

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

It warns that turning away from Mahādeva (the Pati) leads the pashu into māyā and self-made downfall; Linga-worship is presented as a stabilizing return to Shiva-centered dharma and liberation.

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

Śiva is implied as the supreme refuge and governing Lord (Pati); abandoning him results in bondage and destruction, showing that Shiva-tattva is the sustaining principle beyond delusive māyā.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata orientation: renounce delusion (māyā), re-establish devotion and discipline toward Mahādeva—typically through Linga-pūjā, mantra, and discriminative awareness that loosens pasha.