Shloka 30

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

Devanagari script

नाभून्नाशाय तद्वज्रं दधीचस्य महात्मनः प्रभावात्परमेशस्य वज्रबद्धशरीरिणः

Transliteration

nābhūnnāśāya tadvajraṃ dadhīcasya mahātmanaḥ prabhāvātparameśasya vajrabaddhaśarīriṇaḥ

Translation

ولم يكن ذلك الفَجْرَة سببًا لهلاك دَذِيتشي العظيمِ النفس؛ إذ بقدرةِ «پَرَمِيشْوَرَة» كان جسدُه قد شُدَّ وصار كالجَوهر الصُّلب، جسدًا موثوقًا كالفَجْرَة.

Word by Word

• नाभूत्: did not become

• नाशाय: for destruction

• तत्-वज्रम्: that vajra/thunderbolt

• दधीचस्य: of Dadhīci

• महात्मनः: of the great-souled one

• प्रभावात्: by the power/efficacy

• परमेशस्य: of Parameśvara (the Supreme Lord)

• वज्र-बद्ध-शरीरिणः: of him whose body was bound/fortified like vajra (adamantine)

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya)

Characters & Entities

• Parameshvara (Shiva)
• Dadhichi

FAQs

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

It frames Shiva (Parameśvara) as the ultimate protector whose anugraha makes the devotee steadfast and “adamantine,” reinforcing why Linga-upāsanā is sought for stability, fearlessness, and freedom from destructive forces.

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

Shiva-tattva is shown as Parameśvara—Pati—whose power can override ordinary causality (like the destructive force of a vajra), indicating His sovereignty over pasha (bondage) and His capacity to uphold the pashu (the individual soul).

What ritualistic or Yogic practice is highlighted here?

The verse points to tapas-backed Shaiva discipline—aligned with Pāśupata orientation—where ascetic power is ultimately perfected by Shiva’s grace, yielding inner and outer firmness (dhairya/steadfastness).