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

ఓ విప్రర్షీ! త్ర్యంబకుడు (శివుడు) ప్రసాదంతో నీవు అవధ్యుడవు కమ్ము; ఎందుకంటే ఆయన కృపవల్లనే నాకు ఈ మృతసంజీవనీ—జీవనప్రద విద్య—లభించింది, ఓ ద్విజా।

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.