Shloka 46

Durgama’s Seizure of the Vedas and the Gods’ Refuge in Yogamāyā (दुर्गमकृतवेदनाशः—योगमायाशरणगमनम्)

Devanagari script

यदा शुंभो निशुंभश्चापरौ दैत्यौ भविष्यतः । तदाहं नन्दभार्यायां यशोदायां यशोमयी

Transliteration

yadā śuṃbho niśuṃbhaścāparau daityau bhaviṣyataḥ | tadāhaṃ nandabhāryāyāṃ yaśodāyāṃ yaśomayī

Translation

“When the two other demons, Śumbha and Niśumbha, arise, then I—glorious in nature—shall manifest in Yaśodā, the wife of Nanda.”

Word by Word

• यदा: when
• यदा: Kāla-adhikaraṇa (कालाधिकरण/Time)
• Type: Indeclinable
• Root: यदा (अव्यय)
• Form: कालवाचक-अव्यय (temporal conjunction)

• शुम्भः: Śumbha
• शुम्भः: Karta (कर्ता/Subject)
• Type: Noun
• Root: शुम्भ (प्रातिपदिक)
• Form: पुंलिङ्ग (m.), प्रथमा (1st/Nominative), एकवचन (singular)

• निशुम्भः: Niśumbha
• निशुम्भः: Karta (कर्ता/Subject)
• Type: Noun
• Root: निशुम्भ (प्रातिपदिक)
• Form: पुंलिङ्ग (m.), प्रथमा (1st/Nominative), एकवचन (singular)

• च: and
• च: Sambandha (सम्बन्ध/Connector)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चय (conjunction)

• अपरौ: the other two
• अपरौ: Karta-anvaya (कर्तृविशेषण/Subject-qualifier)
• Type: Adjective
• Root: अपर (प्रातिपदिक)
• Form: पुंलिङ्ग (m.), प्रथमा (1st/Nominative), द्विवचन (dual); विशेषण (adjective) qualifying दैत्यौ

• दैत्यौ: two Daityas (demons)
• दैत्यौ: Karta (कर्ता/Subject)
• Type: Noun
• Root: दैत्य (प्रातिपदिक)
• Form: पुंलिङ्ग (m.), प्रथमा (1st/Nominative), द्विवचन (dual)

• भविष्यतः: will be
• भविष्यतः: Kriyā (क्रिया/Verb)
• Type: Verb
• Root: √भू (धातु)
• Form: लृट् (Simple Future), परस्मैपद, प्रथमपुरुष (3rd person), द्विवचन (dual)

• तदा: then
• तदा: Kāla-adhikaraṇa (कालाधिकरण/Time)
• Type: Indeclinable
• Root: तदा (अव्यय)
• Form: कालवाचक-अव्यय (then)

• अहम्: I
• अहम्: Karta (कर्ता/Subject)
• Type: Noun
• Root: अस्मद् (सर्वनाम/प्रातिपदिक)
• Form: प्रथमा (1st/Nominative), एकवचन (singular)

• नन्द-भार्यायाम्: in (as) Nanda's wife
• नन्द-भार्यायाम्: Adhikaraṇa (अधिकरण/Locative)
• Type: Noun
• Root: भार्या (प्रातिपदिक) = नन्द + भार्या
• Form: स्त्रीलिङ्ग (f.), सप्तमी (7th/Locative), एकवचन (singular)

• यशोदायाम्: in (as) Yaśodā
• यशोदायाम्: Adhikaraṇa (अधिकरण/Locative)
• Type: Noun
• Root: यशोदा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग (f.), सप्तमी (7th/Locative), एकवचन (singular); समानाधिकरण (apposition) with नन्दभार्यायाम्

• यशो-मयी: full of glory/fame
• यशो-मयी: Karta-anvaya (कर्तृविशेषण/Subject-qualifier)
• Type: Adjective
• Root: मय (प्रातिपदिक/तद्धित) = यशस् + मयट्
• Form: स्त्रीलिङ्ग (f.), प्रथमा (1st/Nominative), एकवचन (singular); विशेषण (adjective) of अहम्

Speaker

Goddess Parvati (Uma) speaking prophetically about her manifestation

Shaiva Theology

Tattva Level: pati

Shiva Form: Umāpati

Jyotirlinga Context

Significance: Highlights Devī’s līlā of concealment and strategic incarnation: the Divine hides majesty in a human setting to accomplish cosmic protection.

Mantra Metadata

Type: stotra

Shakti Dimension

Shakti Form: Durgā

Role: liberating

Cosmic Context

Cosmic Event: Avatāra-līlā in response to future asuric uprising (Śumbha–Niśumbha).

Characters & Entities

• Parvati
• Shumbha
• Nishumbha
• Nanda
• Yashoda

FAQs

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

It highlights the compassionate resolve of Śakti: when adharma rises (Śumbha and Niśumbha), the Divine Mother manifests within the world to protect devotees and restore dharma, while remaining inseparable from Śiva as Pati (the Supreme Lord) in Shaiva understanding.

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

Though the verse speaks of the Goddess’ descent, it supports Saguna worship: devotees approach the manifest forms of Śiva-Śakti (including the Liṅga as Śiva’s gracious form) to receive protection, grace, and inner purification leading toward liberation.

What ritualistic or meditative practice is suggested here?

A practical takeaway is steady Śiva-bhakti with japa of the Pañcākṣarī mantra (“Om Namaḥ Śivāya”) and reverence to Śiva-Śakti together, especially in times of fear or moral decline, seeking divine protection and clarity.