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
ದಿತಿಜ ದೈತ್ಯರಿಗೆ ಆದೇಶ ನೀಡಿ ನಿಶುಂಬ-ಶುಂಬರು ರಥಾರೂಢರಾಗಿ, ನರಕದತ್ತ ಧಾವಿಸುವವರಂತೆ रणಭೂಮಿಯ ಕಡೆಗೆ ಓಡಿದರು। ಅವರ ಬಲಿಷ್ಠ ಸೇನೆಗಳು ಭೂಮಿಯಿಂದ ವಿನಾಶನಿಯತವಾಗಿ, ದೀಪದ ಜ್ವಾಲೆಯತ್ತ ಏಳುವ ಚಿಟ್ಟೆಗಳಂತೆ ಉಕ್ಕಿ ಬಂದವು।
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.