Shloka 16

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

Devanagari script

अवध्यो भव विप्रर्षे प्रसादात्त्र्यम्बकस्य तु मृतसंजीवनं तस्माल् लब्धमेतन्मया द्विज

Transliteration

avadhyo bhava viprarṣe prasādāttryambakasya tu mṛtasaṃjīvanaṃ tasmāl labdhametanmayā dvija

Translation

ഹേ വിപ്രർഷേ! ത്ര്യംബകൻ (ശിവൻ) പ്രസാദത്താൽ നീ അവധ്യനാകുക; കാരണം അവന്റെ കൃപയാൽ തന്നെയാണ് എനിക്ക് ഈ മൃതസംജീവനി—ജീവനദായിനി വിദ്യ—ലഭിച്ചത്, ഹേ ദ്വിജ।

Word by Word

• avadhyaḥ: not to be slain, inviolable

• bhava: become

• vipra-ṛṣe: O brahmin sage

• prasādāt: by grace, through favor

• tryambakasya: of Tryambaka (three-eyed Śiva)

• tu: indeed

• mṛta-saṃjīvanam: life-restoring (mantra/vidyā), reviving the dead

• tasmāt: therefore, from that (cause)

• labdham: obtained, attained

• etat: this

• mayā: by me

• dvija: O twice-born (brahmin)

Speaker

An internal narrator/teacher within the Purāṇic dialogue (as relayed by Sūta to the sages)

Characters & Entities

• Shiva (Tryambaka)

FAQs

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

It frames protection and renewal (rakṣā and punar-utthāna) as arising from Śiva’s prasāda; worship of the Liṅga is presented as the doorway to Tryambaka’s anugraha that makes the devotee “avadhya” (unassailable).

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

Śiva appears as Pati (the Lord) whose independent grace bestows extraordinary siddhi-like protection and the life-restoring vidyā—showing Him as the ultimate source of anugraha that overcomes limitation and death-bound conditionings of the paśu.

What ritualistic or Yogic practice is highlighted here?

Mantra-vidyā rooted in Tryambaka—aligned with Pāśupata-oriented reliance on Śiva’s grace—where sacred transmission and japa/recitation function as protective discipline rather than mere technique.