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

పూర్వం బ్రహ్మలోకంలో, బ్రహ్ముని క్షుధ నుండి జన్మించిన ఆ ప్రభువు, దేవకార్యసిద్ధి కోసం, వజ్రీ ఇంద్రుని ప్రేరణతో వజ్రాన్ని పొందాడు.

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.