Shloka 29

Adhyaya 35 — दधीचि-क्षुप-युद्धम्, भार्गवोपदेशः, मृतसंजीवनी (त्र्यम्बक) मन्त्रः

Devanagari script

अताडयच्च राजेन्द्रं पादमूलेन मूर्धनि क्षुपो दधीचं वज्रेण जघानोरसि च प्रभुः

Transliteration

atāḍayacca rājendraṃ pādamūlena mūrdhani kṣupo dadhīcaṃ vajreṇa jaghānorasi ca prabhuḥ

Translation

ثم، يا خيرَ الملوك، ضربَ الملكَ على رأسه بأخمصِ قدمه؛ وأما دَذِيتشي، السيدُ الجبّار، فقد صدمَ (خصمَه) على صدره بفَجْرَته (vajra).

Word by Word

• अताडयत्: struck/beat

• च: and

• राजेन्द्रम्: the best of kings/the king

• पादमूलेन: with the sole of the foot

• मूर्धनि: on the head

• क्षुपः: (a named being/warrior) Kṣupa

• दधीचम्: Dadhīci

• वज्रेण: with the thunderbolt (vajra)

• जघान: struck/smashed

• उरसि: on the chest

• च: and

• प्रभुः: the mighty lord

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Dadhichi
• Kshupa

FAQs

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

Though the verse is a combat description, it supports the Purana’s broader Shaiva teaching: worldly power and bodily strength are unstable, so the pashu (individual soul) should seek refuge in Pati (Shiva) through devotion and disciplined worship rather than pride.

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

Shiva-tattva is implied by contrast: even great heroes who can strike and be struck remain within pasha (bondage) of action and reaction, while Shiva as Pati is the transcendent lord beyond such dualities; the narrative encourages turning from violence-born ego to Shiva-centered mastery.

What ritualistic or Yogic practice is highlighted here?

No explicit puja-vidhi appears in this line; the yogic takeaway aligns with Pashupata discipline—restraint of krodha (anger), conquest of ahamkara (ego), and redirecting force into tapas and Shiva-bhakti.