Adhyaya 35 — दधीचि-क्षुप-युद्धम्, भार्गवोपदेशः, मृतसंजीवनी (त्र्यम्बक) मन्त्रः
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
ດະທີຈິ ບຸດຜູ້ດຸຮ້າຍຂອງ ຈະຍາວະນະ ຜູ້ມີຄວາມຖືຕົນ ໄດ້ຕີ ກະສຸປະ ທີ່ສີສະ. ຕໍ່ມາ ດະທີຈິ ໄດ້ຊົກດ້ວຍກຳປັ້ນຊ້າຍ; ແຕ່ ກະສຸປະ ຜູ້ມີພະລັງ ກໍຕັດລົງ ດະທີຈິ ດ້ວຍອາວຸດດັ່ງວັຈຣະ (ຟ້າຜ່າ).
Suta Goswami (narrating to the sages of Naimisharanya)
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.