Shloka 14

Śumbha–Niśumbha’s Mobilization After Devī’s Victories

Battle Muster and Omens

Devanagari script

ततो निशुंभस्तुहिनाचलस्थितां विलोक्य रम्याभरणायुधां शिवाम् । गिरं बभाषे रसनिर्भरां परां विलासनीभावविचक्षणो यथा

Transliteration

tato niśuṃbhastuhinācalasthitāṃ vilokya ramyābharaṇāyudhāṃ śivām | giraṃ babhāṣe rasanirbharāṃ parāṃ vilāsanībhāvavicakṣaṇo yathā

Translation

ثم إن نيشومبها، لما رأى شيفا الإلهة مقيمة على جبال الهيمالايا، متزينة بحُلًى بهية وحاملة أسلحة متلألئة، خاطبها بكلام بليغ مفعم بالعاطفة رفيع الصياغة، كمن يحسن فنون الاستمالة والغزل.

Word by Word

• tataḥ: then
• tataḥ: Adhikaraṇa (अधिकरण)
• Type: Indeclinable
• Root: tatas (प्रातिपदिक)
• Form: Avyaya, adverb

• niśumbhaḥ: Niśumbha
• niśumbhaḥ: Karta (कर्ता)
• Type: Noun
• Root: niśumbha (प्रातिपदिक)
• Form: Puṃliṅga, Prathamā/1st, Ekavacana

• tuhinācala-sthitām: standing on the Himālaya
• tuhinācala-sthitām: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: tuhina (प्रातिपदिक) + acala (प्रातिपदिक) + sthita (प्रातिपदिक; from √sthā)
• Form: Strīliṅga, Dvitīyā/2nd, Ekavacana; samāsa: tuhinācalaḥ (हिमालयः) tasmin sthitā (सप्तमी-तत्पुरुष)

• vilokya: having seen
• vilokya: Kriyāviśeṣaṇa (क्रियाविशेषण)
• Type: Verb
• Root: lok (धातु)
• Form: Absolutive/Gerund (क्त्वान्त), vi-√lok → vilokya

• ramya-ābharaṇa-āyudhām: having beautiful ornaments and weapons
• ramya-ābharaṇa-āyudhām: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: ramya (प्रातिपदिक) + ābharaṇa (प्रातिपदिक) + āyudha (प्रातिपदिक)
• Form: Strīliṅga, Dvitīyā/2nd, Ekavacana; samāsa: ābharaṇāni ca āyudhāni ca (इतरेतर-द्वन्द्व), ramyāni (विशेषण)

• śivām: Śivā (Pārvatī/Durgā)
• śivām: Karma (कर्म)
• Type: Noun
• Root: śivā (प्रातिपदिक)
• Form: Strīliṅga, Dvitīyā/2nd, Ekavacana

• giram: speech/words
• giram: Karma (कर्म)
• Type: Noun
• Root: gir (प्रातिपदिक)
• Form: Strīliṅga, Dvitīyā/2nd, Ekavacana

• babhāṣe: spoke
• babhāṣe: Kriyā (मुख्यक्रिया)
• Type: Verb
• Root: bhāṣ (धातु)
• Form: Liṭ lakāra (लिट्, perfect), Ātmanepada (आत्मनेपद), Prathama puruṣa/3rd, Ekavacana

• rasa-nirbharām: full of sentiment/feeling
• rasa-nirbharām: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: rasa (प्रातिपदिक) + nirbhara (प्रातिपदिक)
• Form: Strīliṅga, Dvitīyā/2nd, Ekavacana; samāsa: rasena nirbharā (तृतीया-तत्पुरुष)

• parām: excellent/supreme
• parām: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: para (प्रातिपदिक)
• Form: Strīliṅga, Dvitīyā/2nd, Ekavacana

• vilāsanī-bhāva-vicakṣaṇaḥ: skilled in amorous/flirtatious demeanor
• vilāsanī-bhāva-vicakṣaṇaḥ: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: vilāsanī (प्रातिपदिक) + bhāva (प्रातिपदिक) + vicakṣaṇa (प्रातिपदिक)
• Form: Puṃliṅga, Prathamā/1st, Ekavacana; samāsa: vilāsanyāḥ bhāve vicakṣaṇaḥ (षष्ठी-तत्पुरुष)

• yathā: as/like
• yathā: Sambandha (सम्बन्ध)
• Type: Indeclinable
• Root: yathā (अव्यय)
• Form: Avyaya, comparative particle (उपमानवाचक अव्यय)

Speaker

Suta Goswami (narrating the episode; the direct speech is by Niśumbha to Devī)

Shaiva Theology

Tattva Level: pati

Shiva Form: Umāpati

Jyotirlinga Context

Significance: Darśana of Umā on Himālaya signifies approach to Śiva through Śakti; the mountain setting evokes tapas and inner ascent.

Shakti Dimension

Shakti Form: Pārvatī

Role: teaching

Characters & Entities

• Shiva
• Parvati
• Niśumbha
• Himālaya

FAQs

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

The verse highlights how asuric consciousness approaches the Divine through desire and persuasion, mistaking the transcendent Śivā-Śakti for an object of enjoyment. In Shaiva thought, this reveals the binding power of kāma and ahaṅkāra (pāśa) that veils true recognition of the Divine.

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

By depicting Śivā in a concrete, describable form—ornaments, weapons, and presence on Himālaya—the text emphasizes Saguna devotion: the Divine is approachable in form for the sake of instruction and grace. Such narratives prepare the devotee to move from form-based reverence (including Liṅga worship) toward deeper understanding of Śiva as Pati beyond worldly grasping.

What ritualistic or meditative practice is suggested here?

The practical takeaway is vigilance over speech and desire: refine one’s words into prayer rather than persuasion. A fitting Shaiva practice is steady japa of the Pañcākṣarī—"Om Namaḥ Śivāya"—to purify rasa (emotional currents) and redirect the mind from possessiveness to devotion.