Previous Verse
Next Verse

Skanda Purana — Mahesvara Khanda, Shloka 12

महिषश्चैव शुंभश्च उभौ वध्यौ च योषिता । जंभो दुर्वाससा शप्तः शक्रवध्यो भवानिति । तस्मात्त्वं दिव्यवीर्येण जहि जंभं मदोत्कटम्

mahiṣaścaiva śuṃbhaśca ubhau vadhyau ca yoṣitā | jaṃbho durvāsasā śaptaḥ śakravadhyo bhavāniti | tasmāttvaṃ divyavīryeṇa jahi jaṃbhaṃ madotkaṭam

മഹിഷനും ശുംഭനും—ഇരുവരും സ്ത്രീയാൽ വധിക്കപ്പെടേണ്ടവർ. എന്നാൽ ജംഭനെ ദുർവാസസ് ശപിച്ചു—‘നീ ശക്രൻ (ഇന്ദ്രൻ) കൈയ്യാൽ വധിക്കപ്പെടും.’ അതുകൊണ്ട് ദിവ്യവീര്യത്തോടെ മദോന്മത്തനായ ജംഭനെ വധിക്കു.

महिषःMahisha (the demon)
महिषः:
Karta (Subject/कर्ता)
TypeNoun
Rootमहिष (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन
and
:
Sambandha (Connector/सम्बन्ध)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चयबोधक-निपात (conjunction/particle)
एवindeed/just
एव:
Sambandha (Emphasis/सम्बन्ध)
TypeIndeclinable
Rootएव (अव्यय)
Formअवधारणार्थक-निपात (emphatic particle)
शुम्भःShumbha (the demon)
शुम्भः:
Karta (Subject/कर्ता)
TypeNoun
Rootशुम्भ (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन
and
:
Sambandha (Connector/सम्बन्ध)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चयबोधक-निपात (conjunction/particle)
उभौboth
उभौ:
Karta (Subject/कर्ता)
TypeNoun
Rootउभ (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), द्विवचन
वध्यौto be slain/killable
वध्यौ:
Karta (Predicate adjective/कर्ता-विशेषण)
TypeAdjective
Rootवध्य (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), द्विवचन; विशेषण (qualifying ‘उभौ’)
and
:
Sambandha (Connector/सम्बन्ध)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चयबोधक-निपात (conjunction/particle)
योषिताby a woman
योषिता:
Karana (Instrument/करण)
TypeNoun
Rootयोषित् (प्रातिपदिक)
Formस्त्रीलिङ्ग, तृतीया (3rd/Instrumental), एकवचन
जम्भःJambha (the demon)
जम्भः:
Karta (Subject/कर्ता)
TypeNoun
Rootजम्भ (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन
दुर्वाससाby Durvāsas
दुर्वाससा:
Karana (Agent/Instrument/करण)
TypeNoun
Rootदुर्वासस् (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (3rd/Instrumental), एकवचन
शप्तःcursed
शप्तः:
Karta (Predicate adjective/कर्ता-विशेषण)
TypeAdjective
Rootशप् (धातु) + क्त (कृदन्त)
Formभूतकर्मणि कृदन्त (past passive participle), पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; ‘जम्भः’ इति विशेष्यस्य विशेषण
शक्रवध्यःslayable by Śakra (Indra)
शक्रवध्यः:
Karta (Predicate adjective/कर्ता-विशेषण)
TypeAdjective
Rootशक्र (प्रातिपदिक) + वध्य (प्रातिपदिक)
Formषष्ठी-तत्पुरुष (genitive determinative: ‘शक्रस्य वध्यः’), पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; ‘भवान्’ इति विशेष्यस्य विशेषण
भवान्you
भवान्:
Karta (Subject/कर्ता)
TypeNoun
Rootभवत् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; आदरार्थक-प्रयोग (honorific ‘you’)
इतिthus
इति:
Sambandha (Quotation marker/सम्बन्ध)
TypeIndeclinable
Rootइति (अव्यय)
Formउक्त्यर्थक-निपात (quotative particle)
तस्मात्therefore
तस्मात्:
Hetu (Reason/हेतु)
TypeIndeclinable
Rootतस्मात् (सर्वनाम-प्रातिपदिक)
Formहेतौ/तस्मादर्थे अव्यय (ablatival adverb: ‘therefore/from that’)
त्वम्you
त्वम्:
Karta (Subject/कर्ता)
TypeNoun
Rootयुष्मद् (सर्वनाम-प्रातिपदिक)
Formउत्तमपुरुष-सर्वनाम, प्रथमा (1st/Nominative), एकवचन
दिव्यवीर्येणwith divine power
दिव्यवीर्येण:
Karana (Instrument/करण)
TypeNoun
Rootदिव्य (प्रातिपदिक) + वीर्य (प्रातिपदिक)
Formकर्मधारय-समास (divine + power), नपुंसकलिङ्ग, तृतीया (3rd/Instrumental), एकवचन
जहिslay
जहि:
Kriya (Action/क्रिया)
TypeVerb
Rootहन् (धातु)
Formलोट् (Imperative), मध्यमपुरुष (2nd person), एकवचन, परस्मैपद
जम्भम्Jambha
जम्भम्:
Karman (Object/कर्म)
TypeNoun
Rootजम्भ (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन
मदोत्कटम्arrogant with intoxication/pride
मदोत्कटम्:
Karman (Object qualifier/कर्म-विशेषण)
TypeAdjective
Rootमद (प्रातिपदिक) + उत्कट (प्रातिपदिक)
Formतत्पुरुष-समास (मदेन उत्कटः/मदोत्कटः), पुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; ‘जम्भम्’ इति विशेष्यस्य विशेषण

Keśava (Viṣṇu) (contextual: advising Indra with knowledge of boons/curses)

Scene: A divine council scene: Viṣṇu (Vaikuṇṭha) indicates the destined slaying—Mahiṣa and Śumbha by a woman, Jambha by Indra—while the daitya Jambha is shown intoxicated with pride, towering like a thorn to the worlds.

M
Mahiṣa
Ś
Śuṃbha
J
Jambha
D
Durvāsas
Ś
Śakra (Indra)

FAQs

Adharma falls according to divine ordinance—each force of evil meets the fitting counter-force decreed by cosmic law.

No site is specified; the focus is on the dharmic logic of curses/boons in the Kaumārikā narrative.

None; it is an injunction for righteous combat (dharma-yuddha) rather than a ritual.