Shiva Purana — Rudra Samhita, Shloka 29
युद्धप्रारम्भवर्णनम् — Description of the Commencement of Battle
नद्यः प्रवर्तितास्तत्र शतशोऽसृङ्वहास्तदा । भूतप्रेतादयस्तत्र शतशश्च समागताः
nadyaḥ pravartitāstatra śataśo'sṛṅvahāstadā | bhūtapretādayastatra śataśaśca samāgatāḥ
ત્યારે ત્યાં સૈકડો નદીઓ વહેવા લાગી—રક્ત વહન કરતી ધારાઓરૂપે. અને ત્યાં ભૂત, પ્રેત વગેરેના સમૂહો પણ સૈકડોની સંખ્યામાં એકત્ર થયા।
Suta Goswami
Tattva Level: pasha
Shiva Form: Mahākāla
Jyotirlinga: Mahākāleśvara
Sthala Purana: Mahākāla as the Lord of Time who subdues death; the verse’s blood-flow and bhūta-preta gathering evokes the cremation-ground (śmaśāna) atmosphere associated with Mahākāla’s domain (not a direct Jyotirliṅga episode here, but a strong thematic resonance).
Significance: Remembrance of Mahākāla is sought for fearlessness before death/time and for protection from preta/bhūta afflictions; pilgrimage emphasizes liberation-oriented detachment.
Shakti Form: Kālī
Role: destructive
FAQs
The verse depicts terrifying portents—blood-flowing streams and the gathering of bhūtas and pretas—highlighting the surge of tamasic and destructive energies that arise around intense cosmic events. In Shaiva understanding, such fearsome manifestations still occur within Shiva’s sovereignty, reminding devotees to take refuge in Pati (Shiva) who alone transcends and governs all forces.
The scene underscores why devotees approach Saguna Shiva—especially the Linga—as a stabilizing, protective presence amid chaos. Linga-worship in the Shiva Purana is repeatedly presented as a direct means to align with Shiva’s auspicious power (śiva-tattva) even when inauspicious forces (bhūta-preta influences) appear in the narrative.
A practical takeaway is protective japa of the Panchakshara—“Om Namah Shivaya”—along with traditional Shaiva marks like Tripundra (bhasma) and steady remembrance of Shiva as Pati. These are classic Shiva Purana-aligned supports for mental steadiness when confronted with fear or negativity.