Shloka 12

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

Devanagari script

यथा वज्रधरः श्रीमान् बलवांस्तमसान्वितः पपात भूमौ निहतो वज्रेण द्विजपुङ्गवः

Transliteration

yathā vajradharaḥ śrīmān balavāṃstamasānvitaḥ papāta bhūmau nihato vajreṇa dvijapuṅgavaḥ

Translation

So wurde der vornehmste der Brāhmaṇen, obgleich strahlend und kraftvoll wie der Träger des Vajra, vom Tamas umhüllt; vom Vajra getroffen, stürzte er zu Boden.

Word by Word

• yathā: thus/as

• vajradharaḥ: the wielder of the thunderbolt (Indra)

• śrīmān: illustrious, radiant

• balavān: powerful

• tamasā-anvitaḥ: enveloped by darkness/ignorance (tamas)

• papāta: fell

• bhūmau: on the earth

• nihataḥ: slain/struck down

• vajreṇa: by the thunderbolt

• dvija-puṅgavaḥ: the foremost among the twice-born (excellent Brāhmaṇa).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Indra (Vajradhara)
• Dvijapungava (foremost Brahmana)

FAQs

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

It underscores that brilliance and power are insufficient without purity of sattva; tamas leads the pashu (individual soul) into collapse. Linga-worship is implied as a Shaiva means to cleanse tamas and loosen pasha (bondage) through devotion and disciplined conduct.

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

By highlighting tamas as the cause of downfall, the verse points indirectly to Shiva-tattva as Pati—the liberating Lord beyond the guṇas—whose grace and worship elevate the soul beyond darkness and karmic consequence.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata-oriented practice: removal of tamas through regular Śiva-pūjā, mantra-japa, and ethical restraint (yama-niyama), so the pashu is not overpowered by pasha in moments of pride or delusion.