Shloka 27

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

Devanagari script

ततः समभवयुद्धं देव्या दैत्यस्य चोभयोः । ववृषुः समरे बाणान्निशितान्कंकटच्छिदः

Transliteration

tataḥ samabhavayuddhaṃ devyā daityasya cobhayoḥ | vavṛṣuḥ samare bāṇānniśitānkaṃkaṭacchidaḥ

Translation

ನಂತರ ದೇವಿ ಮತ್ತು ದೈತ್ಯನ ನಡುವೆ ಯುದ್ಧವು ಉಂಟಾಯಿತು. ಆ ಸಮರದಲ್ಲಿ ಎರಡೂ ಪಾಳಯಗಳು ತೀಕ್ಷ್ಣ ಬಾಣಗಳನ್ನು ಮಳೆಯಂತೆ ಸುರಿಸಿದವು—ಕವಚವನ್ನೂ ಭೇದಿಸುವಂತಹವು.

Word by Word

ततःthen/thereupon

समभवत्arose/occurred

युद्धम्battle

देव्याःof the Goddess

दैत्यस्यof the demon

चand

उभयोःof both (sides)

ववृषुःthey rained down

समरेin the battle

बाणान्arrows

निशितान्sharp

कंकटच्छिदः(those) who cut through armor

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Shaiva Theology

Tattva Level: pati

Characters & Entities

Devi

Daitya

FAQs

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

The verse portrays Dharma confronting Adharma through Devī’s righteous power; in Shaiva understanding, such battles also mirror the inner struggle where divine Shakti cuts through the ‘armour’ of ego, pride, and tamas, preparing the seeker for Shiva’s grace.

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

Though the scene is martial, it supports Saguna devotion: Devī acts as Shiva’s Shakti, the manifest power that protects devotees and restores cosmic order. Remembering Shiva in the Linga and honoring Shakti together reflects the inseparable Shiva–Shakti principle emphasized in the Purana.

What ritualistic or meditative practice is suggested here?

A practical takeaway is to steady the mind in japa of the Panchakshara (“Om Namaḥ Śivāya”) while visualizing divine protection; the ‘armour-piercing arrows’ can be contemplated as mantra-force cutting through mental impurities, supported by simple Shaiva disciplines like bhasma-dhāraṇa and daily Shiva-smaraṇa.