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
ຜູ້ຂີ່ລົດມ້າໄດ້ບຸກເຂົ້າໃສ່ຜູ້ຂີ່ລົດມ້າອີກຄົນໜຶ່ງ, ຜູ້ຂີ່ຊ້າງໄດ້ເຂົ້າໂຈມຕີຜູ້ທີ່ຢູ່ເທິງຊ້າງ. ຜູ້ຂັບລົດມ້າເສິກໄດ້ຕໍ່ສູ້ກັບເຈົ້າຂອງລົດມ້າເສິກ, ແລະ ທະຫານຮາບໄດ້ປະເຊີນໜ້າກັບທະຫານຮາບ. ດັ່ງນັ້ນ, ການປະທະກັນອັນຍິ່ງໃຫຍ່ ແລະ ສົມນ້ຳສົມເນື້ອຈຶ່ງເກີດຂຶ້ນ.
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.