Shloka 1

Battle at Mandara — The Battle at Mandara: Vinayaka, Nandin, and Skanda Rout the Daitya Hosts

Devanagari script

आच्छादितो गिरिवरः प्रमथैर्घनाभै राभाति शुक्लतनुरीश्वरपादजुष्टः नीलाजिनातततनुः शरदभ्रवर्णो यद्वद् विभाति बलवान् वृषभो हरस्य // वम्प्_41.59 इति श्रीवामनपुराणे एकचत्वारिशो ऽध्यायः पुलस्त्य उवाच एतस्मिन्नन्तरे प्राप्तः समं दैत्यैस्तथान्धकः मन्दरं पर्वतश्रेष्ठं प्रमथाश्रितकन्दरम्

Transliteration

ācchādito girivaraḥ pramathairghanābhai rābhāti śuklatanurīśvarapādajuṣṭaḥ nīlājinātatatanuḥ śaradabhravarṇo yadvad vibhāti balavān vṛṣabho harasya // VamP_41.59 iti śrīvāmanapurāṇe ekacatvāriśo 'dhyāyaḥ pulastya uvāca etasminnantare prāptaḥ samaṃ daityaistathāndhakaḥ mandaraṃ parvataśreṣṭhaṃ pramathāśritakandaram

Translation

বৰষুণীয়া মেঘৰ দৰে শ্যামৰূপ প্ৰমথসকলে আচ্ছাদিত কৰা সেই শ্ৰেষ্ঠ পৰ্বত দীপ্তিমান হ’ল—যেন ঈশ্বৰৰ পদস্পৰ্শে শ্বেতদেহ ধাৰণ কৰিছে; যেন নীলাজিনে আবৃত, শৰৎ-মেঘসদৃশ বৰ্ণযুক্ত—যিদৰে হৰ (শিৱ)ৰ বলৱান বৃষভ শোভা পায়। পুলস্ত্য ক’লে—এই সময়তে দৈত্যসকলৰ সৈতে অন্ধক মন্দৰ নামৰ পৰ্বতশ্ৰেষ্ঠলৈ আহিল; তাৰ গুহাসমূহ প্ৰমথসকলে আশ্ৰয় কৰিছিল।

Speakers

• Pulastya speaking to (implied) Nārada (standard Vāmana Purāṇa dialogue frame)

Primary Deities

• Shiva (Hara/Īśvara)

Key Themes

• Andhaka episode (approach to conflict)
• Śaiva gaṇa iconography (Pramathas)
• Poetic simile linking landscape and deity (mountain compared to Nandin)
• Sacralization of place by divine presence (īśvara-pāda-juṣṭa)

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "adbhuta", "secondaryRasa": "vira", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

Why is the mountain compared to Śiva’s bull (Nandin)?

The verse uses layered visual imagery: dark Pramathas ‘cover’ the mountain like a dark hide (nīlājina), while the mountain’s own brightness is likened to the white, powerful bull of Hara. The simile fuses landscape description with Śaiva iconography, signaling that Mandara is effectively a Śiva-sphere (gaṇa-inhabited and ‘touched by the Lord’s feet’).

What does ‘īśvara-pāda-juṣṭa’ imply in a Purāṇic geography context?

It marks the site as sanctified by divine contact—an idiom often used to elevate a location’s religious status. Even when a formal tīrtha is not named, such phrasing frames the mountain as a sacred locus suitable for divine action and mythic events.

Is the colophon ‘VamP_41.59 … end of 41st chapter’ part of the verse?

No. It is a manuscript/editorial colophon indicating the close of Adhyāya 41 and the transition into Adhyāya 42, after which Pulastya resumes narration.