Shloka 10

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

Devanagari script

ब्रह्मलोके पुरासौ हि ब्रह्मणः क्षुतसंभवः लब्धं वज्रं च कार्यार्थं वज्रिणा चोदितः प्रभुः

Transliteration

brahmaloke purāsau hi brahmaṇaḥ kṣutasaṃbhavaḥ labdhaṃ vajraṃ ca kāryārthaṃ vajriṇā coditaḥ prabhuḥ

Translation

ब्रह्मलोके पुरा सः प्रभुः ब्रह्मणः क्षुतसम्भवः। कार्यार्थं वज्रं लब्धवान्, वज्रिणा (इन्द्रेण) चोदितः।

Word by Word

• ब्रह्मलोके: in Brahmā’s world

• पुरा: formerly

• असौ: that one

• हि: indeed

• ब्रह्मणः: of Brahmā

• क्षुत-संभवः: born from hunger

• लब्धम्: obtained

• वज्रम्: the vajra (thunderbolt)

• च: and

• कार्यार्थम्: for the purpose of a task/mission

• वज्रिणा: by Vajrī (Indra)

• चोदितः: urged/commissioned

• प्रभुः: the mighty lord/one of great power

Speaker

Suta Goswami

Characters & Entities

• Brahma
• Indra

FAQs

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

It frames cosmic events as divinely commissioned acts within sṛṣṭi-kathā, implying that all power and instruments used by devas operate under higher lordship (Pati), a key backdrop for Linga worship as surrender to Shiva’s supreme governance.

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

Though Shiva is not named here, the verse supports a Shaiva reading where even Indra’s authority and the acquisition of a divine weapon occur within an overarching order—pointing to the transcendental Pati who regulates cosmic functions beyond deva-level power.

What ritualistic or Yogic practice is highlighted here?

No direct puja-vidhi is stated; the takeaway is niyoga (divine commission) and dharma-driven action—an ethical foundation aligned with Pāśupata discipline where karma is oriented toward loosening pasha (bondage) through obedience to higher order.