Shloka 22
Śumbha–Niśumbha’s Mobilization After Devī’s Victories
Battle Muster and Omens
तुरंगसादी तुरगाधिरोहिणं गजस्थितानभ्यपतन्गजारुहः । रथी रथेशं खलु पत्तिरङ्घ्रिगान्समप्रतिद्वन्द्विकलिर्महानभूत्
turaṃgasādī turagādhirohiṇaṃ gajasthitānabhyapatangajāruhaḥ | rathī ratheśaṃ khalu pattiraṅghrigānsamapratidvandvikalirmahānabhūt
Der Reiter stürzte sich auf den Reiter; der Elefantenreiter griff denjenigen an, der auf einem Elefanten stationiert war. Der Wagenlenker griff in der Tat den Herrn der Wagen an, und die Fußsoldaten stellten sich der Infanterie entgegen. So entstand ein großer und ebenbürtiger Zusammenstoß der Kontrahenten.
Suta Goswami (narrating to the sages at Naimisharanya)
Tattva Level: pasha
FAQs
It depicts worldly life as a field of dualities—counterpart against counterpart—illustrating how rivalry (kali/strife) arises when consciousness is bound by pasha (bondage). Shaiva Siddhanta points beyond such oppositions toward refuge in Pati (Shiva), the transcendent Lord.
Though the verse is a saguna narrative of battle formations, its implication is that all outer conflicts are transient. Linga-worship centers the devotee in Shiva as the stable reality, helping one transcend identification with victory/defeat and return to dharmic equilibrium.
A practical takeaway is japa of the Panchakshara—“Om Namaḥ Śivāya”—to calm the inner ‘battle’ of opposing impulses, along with mindful detachment (vairagya) while performing one’s duty.