Shloka 9

दधीचश् च्यावनिश् चोग्रो गौरवादात्मनो द्विजः अताडयत्क्षुपं मूर्ध्नि दधीचो वाममुष्टिना चिछेद वज्रेण च तं दधीचं बलवान् क्षुपः

dadhīcaś cyāvaniś cogro gauravādātmano dvijaḥ atāḍayatkṣupaṃ mūrdhni dadhīco vāmamuṣṭinā cicheda vajreṇa ca taṃ dadhīcaṃ balavān kṣupaḥ

Dadhīci, der grimmige Sohn Cyavanas, von eigener Wichtigkeit aufgebläht, schlug Kṣupa auf den Kopf. Dann zerschmetterte Dadhīci ihn mit der linken Faust; doch der mächtige Kṣupa wiederum streckte Dadhīci mit einer waffenhaften Vajra, gleich einem Blitz, nieder.

दधीचःDadhīci
दधीचः:
च्यावनिःson of Cyavana
च्यावनिः:
उग्रःfierce, formidable
उग्रः:
गौरवात्out of pride/overbearing self-importance
गौरवात्:
आत्मनःof himself
आत्मनः:
द्विजःthe twice-born (brahmin sage)
द्विजः:
अताडयत्struck, beat
अताडयत्:
क्षुपम्Kṣupa (a named person/being)
क्षुपम्:
मूर्ध्निon the head
मूर्ध्नि:
वाम-मुष्टिनाwith the left fist
वाम-मुष्टिना:
चिछेद (ciccheda)cut down, severed
चिछेद (ciccheda):
वज्रेणwith a vajra (thunderbolt/adamantine weapon)
वज्रेण:
and
:
तम्him
तम्:
दधीचम्Dadhīci
दधीचम्:
बलवान्powerful, mighty
बलवान्:
क्षुपःKṣupa.
क्षुपः:

Suta Goswami (narrating to the sages of Naimisharanya)

D
Dadhichi
C
Cyavana
K
Kṣupa
V
Vajra

FAQs

It underscores that mere status as a dvija or ascetic power is not itself purity; pride and aggression are pasha (bondage). Linga worship aims at inner śuddhi—humbling the pashu (individual soul) before Pati (Shiva).

Indirectly, it contrasts transient force and retaliatory violence with Shiva-tattva as the liberating principle: when the pashu is driven by ahaṅkāra, it cycles in karma; only orientation to Pati breaks bondage.

A practical Pashupata-Yoga takeaway is restraint of anger and pride (yama-like discipline). The verse points to conquering inner enemies before approaching Linga-puja as a means of grace and release from pasha.