Shloka 27
Śumbha–Niśumbha’s Mobilization After Devī’s Victories
Battle Muster and Omens
इयं हि नूनं सुरकर्म साधितुं समागता दैत्यबलं च बाधितुम् । पुराणमूर्तिः प्रकृतिः परा शिवा न लौकिकीयं वनिता कदापि वा
iyaṃ hi nūnaṃ surakarma sādhituṃ samāgatā daityabalaṃ ca bādhitum | purāṇamūrtiḥ prakṛtiḥ parā śivā na laukikīyaṃ vanitā kadāpi vā
Surely she has come to accomplish the work of the gods and to restrain the power of the demons. She is the primordial embodiment—Prakṛti herself—the supreme Śivā (Divine Mother); she is never, at any time, a merely worldly woman.
Suta Goswami (narrating the Purana account to the sages, describing the Divine Goddess as Śivā/Śakti)
Tattva Level: pati
Shiva Form: Umāpati
Type: stotra
Shakti Form: Pārvatī
Role: liberating
Offering: pushpa
FAQs
The verse declares that the Goddess is not a human figure limited by worldly identity; she is Parā Śivā—primordial Śakti—who descends for dharma: aiding the devas and restraining demonic forces. In Shaiva Siddhanta terms, she is the divine power inseparable from Pati (Śiva), guiding souls away from bondage (pāśa) toward liberation.
By affirming Śivā as the supreme, primordial power, the verse supports Saguna worship where Śiva is approached with Śakti as inseparable. Linga worship honors Śiva as the transcendent ground, while devotion to Śiva-Śakti recognizes the active grace and protective power through which dharma is restored.
A practical takeaway is to worship Śiva together with Śakti: japa of the Pañcākṣarī mantra (Om Namaḥ Śivāya) with bhakti, and daily simple pūjā acknowledging the Divine Mother as Śiva’s inseparable power; if following Shaiva observance, apply tripuṇḍra (bhasma) and maintain mantra-focused meditation for inner steadiness against “demonic” tendencies.