Shiva Purana — Rudra Samhita, Shloka 43
वृन्दायाः दुष्स्वप्न-दर्शनं तथा पातिव्रत्य-भङ्गोपक्रमः / Vṛndā’s Ominous Dreams and the Prelude to the Breach of Chastity
रे महाधम दैत्यारे परधर्मविदूषक । गृह्णीष्व शठ मद्दत्तं शापं सर्वविषोल्बणम्
re mahādhama daityāre paradharmavidūṣaka | gṛhṇīṣva śaṭha maddattaṃ śāpaṃ sarvaviṣolbaṇam
Ô le plus infâme, ennemi des Daityas, corrupteur du dharma d’autrui ! Reçois, ô fourbe, la malédiction que je te donne : un venin farouche, plus terrible que tous les poisons.
A wrathful deva/leader addressing a Daitya-slayer during the Yuddha narrative (as narrated by Sūta Gosvāmin)
Tattva Level: pashu
Shiva Form: Bhairava
FAQs
It highlights that dharma is not merely social order but a sacred law; to defile another’s dharma invites severe karmic consequence. In Shaiva thought, uncontrolled wrath and adharma bind the soul (paśu) further in pāśa, whereas restraint and right conduct support purification toward Shiva’s grace.
Though the verse is spoken in a battle context, its ethical thrust supports Saguna Shiva worship: the devotee approaches Shiva (as Linga) for inner purification—reducing malice, deceit, and dharma-injury. Linga worship is traditionally coupled with vows of truthfulness and non-harm, which this verse implicitly contrasts with the condemned behavior.
A practical takeaway is to counter anger and hostility with japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) and daily Tripuṇḍra (bhasma) application as a reminder of self-restraint and impermanence, thereby preventing speech and intent from becoming ‘poisonous’ like a curse.