Shloka 5
Śumbha–Niśumbha’s Mobilization After Devī’s Victories
Battle Muster and Omens
निशुंभशुंभौ दितिजान्निदेश्य तान्रथाधिरूढौ निरयां बभूवतुः । बलान्यनूखुर्बलिनोस्तयोर्धराद्विनाशवन्तः शलभा इवोत्थिताः
niśuṃbhaśuṃbhau ditijānnideśya tānrathādhirūḍhau nirayāṃ babhūvatuḥ | balānyanūkhurbalinostayordharādvināśavantaḥ śalabhā ivotthitāḥ
وبعد أن أمرا شياطين الديتِيّين، ركب نيشومبها وشومبها عربتيهما واندفعا إلى ساحة القتال كمن يُساق إلى الجحيم. ومن الأرض اندفعت جيوشهما—مكتوبٌ عليها الهلاك—كأسراب الفراش تتطاير نحو اللهيب.
Suta Goswami (narrating the Uma-samhita account to the sages at Naimisharanya)
Tattva Level: pashu
Shiva Form: Kālāntaka
Jyotirlinga: Mahākāleśvara
Sthala Purana: Mahākāla as the Lord of Time who subdues death; the verse’s ‘nirayāṃ’ (rush toward a hellish end) and ‘vināśavantaḥ’ (doomed) resonates with Mahākāla’s saṃhāra function rather than a direct site-episode.
Significance: Contemplation of time, mortality, and Śiva’s mastery over death; fosters vairāgya and surrender.
FAQs
It portrays how adharma-driven power, though outwardly “mighty,” moves toward self-destruction; in Shaiva Siddhanta terms, pashu bound by pasha (ignorance and ego) rushes like a moth to flame, meeting vināśa when it opposes divine order.
The verse contrasts demon-led momentum with the stabilizing refuge of Saguna Shiva (and Shiva’s śakti). Linga-worship trains the mind away from the moth-like pull of sense-objects and pride, directing it to the steady, auspicious center (Shiva) that dissolves adharma.
A practical takeaway is to counter ‘moth-to-flame’ restlessness with japa of the Panchakshara (Om Namaḥ Śivāya) and inner restraint; applying vibhūti (tripuṇḍra) and steady breath can reinforce viveka and humility.