Shiva Purana — Rudra Samhita, Shloka 28
अनिरुद्धापहरणानन्तरं कृष्णस्य शोणितपुरगमनम् तथा रुद्रकृष्णयुद्धारम्भः | After Aniruddha’s Abduction: Kṛṣṇa Marches to Śoṇitapura and the Rudra–Kṛṣṇa Battle Begins
महेश्वरोथऽ तं दृष्ट्वायांतं स्वं विसृजज्ज्वरम् । माहेश्वरो वैष्णवश्च युयुधाते ज्वरावुभौ
maheśvarotha' taṃ dṛṣṭvāyāṃtaṃ svaṃ visṛjajjvaram | māheśvaro vaiṣṇavaśca yuyudhāte jvarāvubhau
Alors Maheśvara (Śiva), le voyant s’approcher, déchaîna sa propre arme de fièvre, le Jvara. Dès lors, le Jvara māheśvara et le Jvara vaiṣṇava—ces deux fièvres—s’affrontèrent l’un l’autre.
Sūta Gosvāmi (narrating to the sages at Naimiṣāraṇya)
Tattva Level: pati
Shiva Form: Mahādeva
Role: destructive
FAQs
The verse depicts two personified powers (Śaiva and Vaiṣṇava Jvara) clashing, symbolizing that worldly afflictions and inner “fevers” (tāpa—agitation, ego, conflict) are ultimately resolved under the higher governance of Pati, Lord Śiva. From a Śaiva Siddhānta lens, the soul (paśu) bound by pasha (impurities) is cured when it turns toward the Lord’s grace rather than remaining in reactive struggle.
As Saguna Śiva, Maheśvara actively protects cosmic order by manifesting divine energies (like Jvara). Linga-worship trains the devotee to recognize Śiva as the indwelling Lord who can subdue the ‘heat’ of bondage—anger, pride, and suffering—through devotion, surrender, and grace-centered worship.
A practical takeaway is to cool inner agitation through japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) with steady breath, and to adopt Śaiva purity disciplines such as Tripuṇḍra (bhasma) and Rudrākṣa as reminders to restrain passions and seek Śiva’s protection.