Shloka 27

विदलोत्पलदैत्ययोरुत्पत्तिः देवपराजयः ब्रह्मोपदेशः नारदप्रेषणम्

Vidalotpala Daityas, Defeat of the Devas, Brahmā’s Counsel, and Nārada’s Mission

Devanagari script

तौ निपात्य महादैत्यावकार्यकरणोद्यतौ । ततः परिणतिं यातो लिंगरूपेण कंदुकः

Transliteration

tau nipātya mahādaityāvakāryakaraṇodyatau | tataḥ pariṇatiṃ yāto liṃgarūpeṇa kaṃdukaḥ

Translation

Having struck down those two mighty demons who were intent on committing unrighteous deeds, Kaṃduka then underwent a transformation and assumed the form of the Śiva-liṅga.

Word by Word

• तौ: those two
• तौ: Karma (कर्म/Object)
• Type: Noun
• Root: tad (प्रातिपदिक/सर्वनाम)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति (Accusative/2nd), द्विवचन (Dual); सर्वनाम

• निपात्य: having struck down
• निपात्य: Pūrvakāla-kriyā (पूर्वकाल-क्रिया)
• Type: Verb
• Root: ni-pat (धातु)
• Form: क्त्वा-प्रत्ययान्त (gerund/absolutive) रूप ‘-य’ (ल्यप्) प्रयोग; ‘having felled/caused to fall’

• महादैत्यौ: two great demons
• महादैत्यौ: Karma (कर्म/Object)
• Type: Noun
• Root: mahā-daitya (प्रातिपदिक); mahā (उपपद) + daitya (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति, द्विवचन; ‘महान्तौ दैत्यौ’

• अकार्यकरणोद्यतौ: intent on doing wrongful deeds
• अकार्यकरणोद्यतौ: Viśeṣaṇa (विशेषण/Qualifier)
• Type: Adjective
• Root: a-kārya-karaṇa-udyata (प्रातिपदिक); a-kārya (प्रातिपदिक) + karaṇa (प्रातिपदिक) + udyata (कृदन्त-प्रातिपदिक, √yam/√ud-yam)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति, द्विवचन; विशेषण (महादैत्यौ) — ‘अकार्यस्य करणाय उद्यतौ’

• ततः: then, thereafter
• ततः: Kāla/Anantara (काल/Sequence)
• Type: Indeclinable
• Root: tataḥ (अव्यय)
• Form: अव्यय (indeclinable adverb), तस्मात्/तदनन्तरम् (thereupon/then)

• परिणतिम्: a transformation; change of state
• परिणतिम्: Karma (कर्म/Object)
• Type: Noun
• Root: pariṇati (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया-विभक्ति, एकवचन

• यातः: having attained; went into
• यातः: Kriyā (क्रिया/Predicate participle)
• Type: Verb
• Root: yā (धातु)
• Form: क्त-प्रत्ययान्त भूतकृदन्त (past passive participle), पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; कर्तरि प्रयोगे ‘gone/attained’

• लिङ्गरूपेण: in the form of a liṅga
• लिङ्गरूपेण: Karaṇa (करण/Instrument or mode)
• Type: Noun
• Root: liṅga-rūpa (प्रातिपदिक); liṅga (प्रातिपदिक) + rūpa (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, तृतीया-विभक्ति, एकवचन; ‘लिङ्गस्य रूपेण’ (in the form of a liṅga)

• कंदुकः: Kaṃduka (proper name)
• कंदुकः: Karta (कर्ता/Subject)
• Type: Noun
• Root: kaṃduka (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन

Speaker

Suta Goswami

Shaiva Theology

Tattva Level: pati

Shiva Form: Liṅgodbhava

Jyotirlinga Context

Jyotirlinga: Viśvanātha

Sthala Purana: In Kāśī, Śiva’s grace is repeatedly narrated through localized liṅga-manifestations that arise to restrain adharma; here Kaṃduka, after destroying two great daityas, becomes a liṅga—signaling Śiva’s protective presence in the sacred field adjoining Jyeṣṭheśvara.

Significance: Darśana/arcana of such Kāśī-liṅgas is framed as kṣetra-anugraha: removal of doṣa and protection from wicked influences, reinforcing Kāśī as Śiva’s chosen liberating domain.

Characters & Entities

• Shiva (as Liṅga)
• Kaṃduka
• Daityas (demons)

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

The verse presents the Liṅga as the sacred culmination (pariṇati) of a dharmic turning-point: when adharma (akārya) is checked, consciousness is redirected toward Śiva as Pati, the refuge and purifier. The Liṅga symbolizes the stable, worship-worthy presence of Śiva through which the bound soul (paśu) can move toward grace and liberation.

How does this verse relate to the worship of the Linga or Saguna Shiva?

By stating that Kaṃduka assumes “liṅga-rūpa,” the text frames Śiva’s accessible, saguna mode of worship: the formless Supreme is approached through a concrete emblem. The narrative reinforces that Liṅga-pūjā is not mere symbolism but a scripturally affirmed doorway to Śiva’s saving presence.

What ritualistic or meditative practice is suggested here?

A practical takeaway is Liṅga-arcana with dhārmic restraint: offer water, bilva leaves, and repeat the Pañcākṣarī (“Om Namaḥ Śivāya”) while contemplating the removal of akārya (forbidden impulses) and establishing the mind in Śiva as the inner Lord.