Shloka 47

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

Devanagari script

दुर्योधनः प्रेक्ष्य गणाधिपेन वज्रपहारैर्निहतान् दितीशान् प्रासं समाविध्य तडित्प्रकाशं नन्दिं प्रचिक्षेप हतो ऽसि वै ब्रुवन् // वम्प्_42.46 तमापतन्तं कुलिशेन नन्दी बिभेद गुह्यं पिशुनो यथा नरः तत्प्रासमालक्ष्य तदा निकृत्तं संवर्त्त्य मुष्टिं गणमाससाद

Transliteration

duryodhanaḥ prekṣya gaṇādhipena vajrapahārairnihatān ditīśān prāsaṃ samāvidhya taḍitprakāśaṃ nandiṃ pracikṣepa hato 'si vai bruvan // VamP_42.46 tamāpatantaṃ kuliśena nandī bibheda guhyaṃ piśuno yathā naraḥ tatprāsamālakṣya tadā nikṛttaṃ saṃvarttya muṣṭiṃ gaṇamāsasāda

Translation

গণাধিপৰ বজ্ৰাঘাতত দৈত্যসকলক নিহত হোৱা দেখি, দুৰ্যোধনে 'তই মৰিলি!' বুলি কৈ বিজুলীৰ দৰে এডাল বৰছা নন্দীৰ ফালে নিক্ষেপ কৰিলে। নন্দীয়ে তাক বজ্ৰেৰে খণ্ডন কৰিলে।

Speakers

• Narratorial voice (Purāṇic narrator) describing the battle; no direct dialogue except Duryodhana’s taunt to Nandin.

Primary Deities

• Shiva
• Nandin
• Gaṇeśa (Gaṇādhipa, by epithet)

Key Themes

• Andhaka-vadha cycle
• Gaṇa–Daitya conflict
• Protection of Śiva’s retinue
• Divine weaponry symbolism (vajra/kuliśa)
• Hubris and reversal in battle

Verse Rasa (Emotional Flavour)

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

FAQs

Who is “gaṇādhipa” here—Gaṇeśa or a generic gaṇa-commander?

The epithet literally means “lord of the gaṇas.” In many Purāṇic contexts it is Gaṇeśa; however, battle catalogues sometimes use it for the commanding leader among Śiva’s gaṇas. The verse’s sense works either way: the Daityas are being felled by the gaṇa-leader’s vajra-like blows, prompting Duryodhana’s counterattack on Nandin.

Why does the text use both “vajra” and “kuliśa”?

Both denote the thunderbolt/adamantine weapon. Purāṇic diction often varies synonyms for metrical and poetic effect, while also evoking Indraic imagery to convey irresistible, divine force now operating on Śiva’s side.

What is the narrative function of Duryodhana’s taunt “hato ’si”?

It marks asuric overconfidence and sets up the immediate reversal: the spear is neutralized, and the attacker’s momentum collapses. Such taunts are a common Purāṇic battle trope highlighting dharmic protection of Śiva’s attendants.