Shloka 42

Śumbha–Niśumbha’s Mobilization After Devī’s Victories

Battle Muster and Omens

Devanagari script

ततो मृषित्वा त्रिशिखोद्भवां व्यथां विधाय बाहूनयुतं महाबलः । स कालिकां सिंहयुतां महेश्वरीं जघान चक्रैरमरक्षयंकरैः

Transliteration

tato mṛṣitvā triśikhodbhavāṃ vyathāṃ vidhāya bāhūnayutaṃ mahābalaḥ | sa kālikāṃ siṃhayutāṃ maheśvarīṃ jaghāna cakrairamarakṣayaṃkaraiḥ

Translation

ఆపై త్రిశూలమునుండి పుట్టిన బాధను సహించి ఆ మహాబలుడు అనేక భుజాలను ప్రదర్శించెను. తరువాత సింహవాహినీ మహేశ్వరీ కాలికాపై దేవసేనలనూ నశింపజేసే చక్రాయుధాలతో అతడు దాడి చేసెను।

Word by Word

• tataḥ: then/thereupon
• tataḥ: Adhikaraṇa (अधिकरण)
• Type: Indeclinable
• Root: tatas (प्रातिपदिक)
• Form: Avyaya (अव्यय), adverb (क्रियाविशेषण) of sequence/time

• mṛṣitvā: having endured
• mṛṣitvā: Kriyāviśeṣaṇa (क्रियाविशेषण)
• Type: Verb
• Root: mṛṣ (धातु)
• Form: Kṛdanta: Absolutive/Gerund (क्त्वा/ल्यप्), from √mṛṣ ‘to endure/bear’; indeclinable verbal form

• tri-śikhā-udbhavām: arisen from the three flames/peaks
• tri-śikhā-udbhavām: Karma (कर्म)
• Type: Adjective
• Root: tri (प्रातिपदिक) + śikhā (प्रातिपदिक) + udbhava (प्रातिपदिक)
• Form: Feminine (स्त्रीलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन); tatpuruṣa: triśikhāyāḥ udbhavā = ‘arising from the three flames/peaks’

• vyathām: pain, distress
• vyathām: Karma (कर्म)
• Type: Noun
• Root: vyathā (प्रातिपदिक)
• Form: Feminine (स्त्रीलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन)

• vidhāya: having assumed/made
• vidhāya: Kriyāviśeṣaṇa (क्रियाविशेषण)
• Type: Verb
• Root: vi-dhā (धातु)
• Form: Kṛdanta: Absolutive/Gerund (क्त्वा/ल्यप्) from √vi-dhā ‘to arrange/assume/put on’; indeclinable verbal form

• bāhūna-yutam: endowed with (many) arms
• bāhūna-yutam: Karma (कर्म)
• Type: Adjective
• Root: bāhu (प्रातिपदिक) + yuta (प्रातिपदिक/कृदन्त)
• Form: Masculine (पुंलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन); tatpuruṣa: bāhūnām yutam = ‘endowed with arms’ (context: many arms)

• mahā-balaḥ: the mighty one
• mahā-balaḥ: Karta (कर्ता)
• Type: Adjective
• Root: mahā (प्रातिपदिक) + bala (प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन); karmadhāraya: ‘great (mahā) strength (bala)’ → ‘mighty’

• saḥ: he
• saḥ: Karta (कर्ता)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: Pronoun (सर्वनाम), Masculine, Nominative (1st), Singular

• kālikām: Kālīkā (the goddess)
• kālikām: Karma (कर्म)
• Type: Noun
• Root: kālikā (प्रातिपदिक)
• Form: Feminine, Accusative (2nd), Singular

• siṃha-yutām: accompanied by a lion
• siṃha-yutām: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: siṃha (प्रातिपदिक) + yuta (प्रातिपदिक/कृदन्त)
• Form: Feminine, Accusative (2nd), Singular; tatpuruṣa: siṃhena yutā = ‘accompanied by a lion’

• mahā-īśvarīm: the great goddess
• mahā-īśvarīm: Karma (कर्म)
• Type: Noun
• Root: mahā (प्रातिपदिक) + īśvarī (प्रातिपदिक)
• Form: Feminine, Accusative (2nd), Singular; karmadhāraya: ‘great goddess/sovereign lady’

• jaghāna: struck/killed
• jaghāna: Kriyā (क्रिया)
• Type: Verb
• Root: han (धातु)
• Form: Verb: Perfect (लिट्), 3rd person (प्रथमपुरुष), Singular (एकवचन), Parasmaipada; √han ‘to strike/kill’

• cakraiḥ: with discus-weapons
• cakraiḥ: Karaṇa (करण)
• Type: Noun
• Root: cakra (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Instrumental (3rd/तृतीया), Plural (बहुवचन)

• amara-kṣayaṃ-karaiḥ: causing the gods’ destruction
• amara-kṣayaṃ-karaiḥ: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: amara (प्रातिपदिक) + kṣaya (प्रातिपदिक) + kara (प्रातिपदिक)
• Form: Masculine, Instrumental (3rd), Plural; tatpuruṣa: amarāṇāṃ kṣayaṃ karoti iti = ‘causing destruction of the immortals (gods)’

Speaker

Suta Goswami (narrating the Uma-saṁhitā account to the sages)

Shaiva Theology

Tattva Level: pasha

Shiva Form: Mahādeva

Shakti Dimension

Shakti Form: Kālī

Role: destructive

Characters & Entities

• Kālīkā
• Maheśvarī (the Goddess)
• Devas (Amaras)

FAQs

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

It portrays the overwhelming force of embodied (saguṇa) powers in cosmic conflict, reminding the seeker that worldly might multiplies endlessly yet remains within the play of Śakti; liberation in Shaiva Siddhanta comes not from power-display but from the grace of Pati (Śiva) and the purification of the soul.

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

The verse emphasizes saguṇa divine activity—forms, weapons, and battle—through which devotees can approach the Supreme. In Shiva Purana practice, such narratives support devotion to Śiva as the transcendent Lord and to His inseparable Śakti, while the Liṅga remains the stable, formless-sign (nirguṇa indicated through a symbol) behind all changing forms.

What ritualistic or meditative practice is suggested here?

A practical takeaway is protective remembrance (smaraṇa) with japa of the Pañcākṣarī—“Om Namaḥ Śivāya”—and reverent worship of Śiva-Śakti; if observing Shaiva discipline, one may add Tripuṇḍra (bhasma) and rudrākṣa as aids to steadiness and purity of intention.