Shiva Purana — Rudra Samhita, Shloka 25

शिवदूतेन युद्धनिश्चयः तथा देवदानवयुद्धारम्भः (Śiva’s Envoy and the Commencement of the Deva–Dānava War)

Devanagari script

निकृत्तबाहूरुकरकटिकर्णयुगांघ्रयः । संछिन्नध्वजबाणासितनुत्र वरभूषणाः

Transliteration

nikṛttabāhūrukarakaṭikarṇayugāṃghrayaḥ | saṃchinnadhvajabāṇāsitanutra varabhūṣaṇāḥ

Translation

臂、股、手、腰、双耳与足皆被斩断；旗幡、箭矢、刀剑与甲胄亦被击碎——连同华美的饰物——在战斗的狂怒之中。

Word by Word

• nikṛtta-bāhu-ūru-kara-kaṭi-karṇa-yuga-aṅghrayaḥ: (those) whose arms, thighs, hands, waists, ears, pairs (of limbs), and feet were cut off
• nikṛtta-bāhu-ūru-kara-kaṭi-karṇa-yuga-aṅghrayaḥ: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: ni (उपसर्ग) + kṛt (धातु) + bāhu (प्रातिपदिक) + ūru (प्रातिपदिक) + kara (प्रातिपदिक) + kaṭi (प्रातिपदिक) + karṇa (प्रातिपदिक) + yuga (प्रातिपदिक) + aṅghri (प्रातिपदिक)
• Form: Bahuvrīhi (बहुव्रीहि) compound; headword implied (e.g., vīrāḥ). Past passive participle nikṛtta (क्त) as first member; Masculine (पुल्लिङ्ग), Nominative (1st/प्रथमा), Plural (बहुवचन)

• saṃchinna-dhvaja-bāṇa-asi-tanutraḥ: (those) whose banners, arrows, swords, and armor were cut/broken
• saṃchinna-dhvaja-bāṇa-asi-tanutraḥ: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: sam (उपसर्ग) + chid (धातु) + dhvaja (प्रातिपदिक) + bāṇa (प्रातिपदिक) + asi (प्रातिपदिक) + tanutra (प्रातिपदिक)
• Form: Bahuvrīhi (बहुव्रीहि) compound; saṃchinna (क्त) + list of items; Masculine (पुल्लिङ्ग), Nominative (1st/प्रथमा), Plural (बहुवचन)

• vara-bhūṣaṇāḥ: having excellent ornaments / splendidly adorned
• vara-bhūṣaṇāḥ: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: vara (प्रातिपदिक) + bhūṣaṇa (प्रातिपदिक)
• Form: Masculine (पुल्लिङ्ग), Nominative (1st/प्रथमा), Plural (बहुवचन)

Speaker

Suta Goswami (narrating the battle account to the sages of Naimiṣāraṇya)

Shaiva Theology

Tattva Level: pasha

Shiva Form: Bhairava

Shakti Dimension

Shakti Form: Kālī

Role: destructive

Characters & Entities

• Shiva

FAQs

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

The verse depicts the collapse of bodily strength and worldly splendour in war, pointing to the Shaiva Siddhanta insight that the embodied being (paśu) is fragile, while true refuge is in Shiva (Pati), who alone can sever bondage (pāśa).

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

By showing weapons, armour, and ornaments being destroyed, the text redirects attention from external power to the enduring divine presence—worship of the Liṅga/Saguna Shiva becomes a discipline of seeking the imperishable Lord rather than relying on perishable supports.

What ritualistic or meditative practice is suggested here?

A practical takeaway is japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) with contemplation on impermanence, coupled with simple Shaiva observances such as Tripuṇḍra (bhasma) remembrance of detachment and Rudrākṣa as a support for steady japa.