Shloka 3

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

Devanagari script

शैलादिरुवाच ब्रह्मपुत्रो महातेजा राजा क्षुप इति स्मृतः अभून्मित्रो दधीचस्य मुनीन्द्रस्य जनेश्वरः

Transliteration

śailādiruvāca brahmaputro mahātejā rājā kṣupa iti smṛtaḥ abhūnmitro dadhīcasya munīndrasya janeśvaraḥ

Translation

シャイラーディは語った。「梵天の子として生まれた、威光あふれる大王がいた。名をクシュパという。その人間界の主は、牟尼の中の第一である大聖ダディーチ（Dadhīci）と友となった。」

Word by Word

• शैलादिः उवाच: Śailādi said

• ब्रह्मपुत्रः: son of Brahmā

• महातेजाः: of great splendor/energy

• राजा: king

• क्षुपः: Kṣupa (proper name)

• इति: thus

• स्मृतः: remembered/known

• अभूत्: became/was

• मित्रः: friend

• दधीचस्य: of Dadhīci

• मुनीन्द्रस्य: of the lord among sages

• जनेश्वरः: ruler/lord of people

Speaker

Śailādi

Characters & Entities

• Brahmā
• Kṣupa
• Dadhīci

FAQs

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

It situates Linga Purana’s Shaiva narrative within dharmic lineages, showing how kings (upholders of dharma) align with great rishis—an essential social foundation for sustaining Shiva-puja and Linga traditions.

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

Indirectly, it reflects Shiva-tattva as the ordering principle (Pati) behind creation and dharma: Brahmā’s progeny and rishis function within a cosmic hierarchy where spiritual authority (tapas, jñāna) and worldly authority (rājya) cooperate under the supreme Lord.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the verse highlights the dharmic alliance of king and sage—supporting tapas and Shaiva observances that commonly culminate in Linga-puja and Pashupata-oriented discipline.