Shloka 66

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

Devanagari script

तैर्वध्यमाना पृतना महर्षे सादानवी रुद्रसुतैर्गणैश्च विषण्णारूपा भयविह्वलाङ्गी जगाम सुक्रं शरणं भयार्ता

Transliteration

tairvadhyamānā pṛtanā maharṣe sādānavī rudrasutairgaṇaiśca viṣaṇṇārūpā bhayavihvalāṅgī jagāma sukraṃ śaraṇaṃ bhayārtā

Translation

হে মহর্ষি, ৰুদ্ৰৰ পুত্ৰ গণসকলৰ দ্বাৰা বধ হ’বলৈ ধৰাত দানৱী সৈন্য বিষণ্ণ ৰূপ ধাৰণ কৰিলে আৰু ভয়ত কঁপা অঙ্গযুক্ত হ’ল; ভয়াৰ্ত হৈ সি শুক্ৰৰ শৰণলৈ গ’ল।

Speakers

• Narrative voice (Sūta-style narration within Pulastya’s discourse) describing events to the listening sage (contextually: Pulastya to Nārada).

Primary Deities

• Rudra/Śiva

Key Themes

• Andhaka episode
• Divine hosts (gaṇas) vs. Dānavas
• Seeking refuge with Śukrācārya
• Fear and rout in battle

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "bhayanaka", "secondaryRasa": "karuna", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

Who are the “rudrasutair gaṇaiḥ” in this context?

They are Śiva’s gaṇas—his attendant hosts who function as Rudra’s martial retinue. The compound can be read as “Rudra’s (so-called) sons/retainers,” emphasizing their direct affiliation and delegated power in battle.

Why do the Dānavas go specifically to Śukra for refuge?

Śukrācārya is the traditional guru and strategist of Asuras/Dānavas, famed for counsel, protective rites, and restorative knowledge. In Purāṇic battle narratives, routed Asura forces often regroup under Śukra’s guidance.

Does this verse contain any tīrtha or geographic marker typical of the Vāmana Purāṇa?

No. Despite the Vāmana Purāṇa’s strong geographic/tīrtha orientation, this śloka is purely narrative and names no rivers, forests, or pilgrimage sites.