Shiva Purana — Rudra Samhita, Shloka 2
त्रिपुरदाहवर्णनम् | Tripura-dāha-varṇanam
Description of the Burning of Tripura
सनत्कुमार उवाच । अथ शम्भुर्महादेवो रथस्थस्सर्वसंयुतः । त्रिपुरं सकलं दग्धुमुद्यतोऽभूत्सुरद्विषाम् । शीर्षं स्थानकमास्थाय संधाय च शरोत्तमम् । सज्जं तत्कार्मुकं कृत्वा प्रत्यालीढं महाद्भुतम्
sanatkumāra uvāca | atha śambhurmahādevo rathasthassarvasaṃyutaḥ | tripuraṃ sakalaṃ dagdhumudyato'bhūtsuradviṣām | śīrṣaṃ sthānakamāsthāya saṃdhāya ca śarottamam | sajjaṃ tatkārmukaṃ kṛtvā pratyālīḍhaṃ mahādbhutam
萨那特库玛罗说道：随后，商布——大自在天——登上战车，具足一切装备，决意将特里普拉尽皆焚毁，那是诸天之敌的坚城。他取名为“Śīrṣa-sthānaka”的稳固身势，搭上最胜之箭，使弓弦就绪，并呈现奇妙的 pratyālīḍha 反倚射姿。
Sanatkumara
Tattva Level: pati
Shiva Form: Tripurāntaka
Sthala Purana: Tripuradahana is staged as a cosmic rite: Śiva mounts the chariot (often interpreted as the cosmos/adhvā), assumes martial-yogic postures, and prepares the single decisive arrow that ends the asuric stronghold.
Significance: Meditation on Tripurāntaka’s ‘single-pointed’ preparation is used to inspire ekāgratā and vairāgya; the myth is read as burning the ‘three cities’ of mala-traya (āṇava, kārma, māyīya) by Śiva’s grace.
FAQs
Tripura represents layered impurity and bondage; Śiva’s poised, disciplined archery symbolizes the Lord (Pati) deliberately destroying the pasha (bonds) that obstruct the soul (pashu) from liberation, showing that divine grace acts with perfect order and purpose.
Though the Linga points to the transcendent (nirguṇa) reality, this verse highlights Saguna Śiva—the compassionate Lord manifesting form, stance, and action to protect dharma and remove obstacles, encouraging devotees to approach him through concrete worship and remembrance.
The verse suggests focused one-pointedness (ekāgratā): meditate on Śiva as the inner archer who aims at ego and impurity; support this with japa of “Om Namaḥ Śivāya” and a simple Tripuṇḍra/bhasma practice as a reminder of purification and surrender.