Shloka 25

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

Devanagari script

बन्धमोक्षकरो यस्माद् उर्वारुकमिव प्रभुः मृतसंजीवनो मन्त्रो मया लब्धस्तु शङ्करात्

Transliteration

bandhamokṣakaro yasmād urvārukamiva prabhuḥ mṛtasaṃjīvano mantro mayā labdhastu śaṅkarāt

Translation

ప్రభువు బంధనమోక్షాన్ని కలిగించువాడు—పండిన ఉర్వారుకం (దోసకాయ) కాడ నుండి సహజంగా విడిపోవునట్లు—అందువల్ల మృతసంజీవనీ మంత్రం నాకు శంకరుని నుండి లభించింది.

Word by Word

• बन्धमोक्षकरः: the cause of liberation from bondage

• यस्मात्: because/from whom

• उर्वारुकम्: cucumber (ripe gourd)

• इव: like

• प्रभुः: the Lord, sovereign (Pati)

• मृतसंजीवनः: life-restoring, reviving the dead

• मन्त्रः: mantra/sacred formula

• मया: by me

• लब्धः: obtained/received

• तु: indeed

• शङ्करात्: from Śaṅkara (Shiva)

Speaker

Suta Goswami (narrating; reporting an internal first-person statement attributed to a devotee/ṛṣi who received the mantra from Shiva)

Characters & Entities

• Shiva
• Shankara

FAQs

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

It frames Shiva (Pati) as the direct liberator from pāśa (bondage) and emphasizes mantra as a Shaiva upāya: through devotion and Shiva’s grace, the paśu becomes fit for release—central to the purpose of Linga-puja.

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

Shiva is presented as Prabhu/Pati—the sovereign reality who alone can sever bondage and restore life, indicating his role as both niyantṛ (controller) and anugrahakartṛ (bestower of grace) in Shaiva Siddhanta terms.

What ritualistic or Yogic practice is highlighted here?

Mantra-upāsanā is highlighted—specifically the Mṛtasaṃjīvanī as a grace-bestowed Shaiva mantra—implying disciplined japa and reliance on anugraha as part of a Pāśupata-oriented path to mokṣa.