Adhyaya 35 — दधीचि-क्षुप-युद्धम्, भार्गवोपदेशः, मृतसंजीवनी (त्र्यम्बक) मन्त्रः
इति श्रीलिङ्गमहापुराणे पूर्वभागे योगिप्रशंसा नाम चतुस्त्रिंशो ऽध्यायः सनत्कुमार उवाच कथं जघान राजानं क्षुपं पादेन सुव्रत दधीचः समरे जित्वा देवदेवं जनार्दनम्
iti śrīliṅgamahāpurāṇe pūrvabhāge yogipraśaṃsā nāma catustriṃśo 'dhyāyaḥ sanatkumāra uvāca kathaṃ jaghāna rājānaṃ kṣupaṃ pādena suvrata dadhīcaḥ samare jitvā devadevaṃ janārdanam
至此,《圣林伽大往世书》前分第三十四章《赞颂瑜伽行者》圆满。萨那特库玛罗说道:“噢,持善誓者啊,达提奇既在战阵中战胜了阇那尔达那——‘诸神之神’——又如何以一足踏击,击倒国王克舒帕(Kṣupa)?”
Sanatkumāra
It functions as a narrative bridge: after praising yogins, the text turns to a yogic exemplar (Dadhīca) whose vow-power (vrata) and spiritual attainment hint at the kind of inner discipline that makes Liṅga-pūjā transformative rather than merely external.
Indirectly, by foregrounding yogic supremacy and the “God of gods” motif: in Śaiva Siddhānta framing, such supremacy ultimately belongs to Pati (Śiva), and yogic power is a derivative śakti that arises when the pashu (soul) is purified of pāśa (bondage) through discipline and grace.
The emphasis is on vrata (sacred vow/observance) and yogic mastery—key Pāśupata themes—implying that austerity, restraint, and concentrated practice are the inner supports of effective worship and spiritual victory.