Shloka 16

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

Devanagari script

निमित्तानीदृशान् दृष्ट्वा भूतभव्यभवो विभुः शैलादिं प्राह वचनं सस्मितं शशिशेखरः

Transliteration

nimittānīdṛśān dṛṣṭvā bhūtabhavyabhavo vibhuḥ śailādiṃ prāha vacanaṃ sasmitaṃ śaśiśekharaḥ

Translation

Ayant vu de tels présages, le Seigneur qui pénètre tout—source du passé et de l’avenir—Śiva, le Couronné de la lune (Śaśiśekhara), adressa à Śailādi des paroles avec un doux sourire.

Speakers

• Narrator describing Śiva addressing Śailādi (a gaṇa leader/attendant)

Primary Deities

• Śiva (Hara/Śaṅkara/Maheśvara)

Key Themes

• Nimitta-śāstra (omens)
• Divine foreknowledge (past and future)
• Pre-battle assurance
• Gaṇa leadership and command

Verse Rasa (Emotional Flavour)

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

FAQs

What is implied by the epithet ‘bhūta-bhavya-bhava’ here?

It signals Śiva’s supra-temporal sovereignty: he is portrayed as the ground and knower of what has been (bhūta), what will be (bhavya), and the unfolding of existence (bhava). In battle-narratives this frames his reading of omens as authoritative, not speculative.

Why does the text emphasize Śiva smiling (sasmita) while speaking of omens?

The smile functions as a narrative cue of confidence and auspiciousness: even if omens are dramatic, Śiva’s composure indicates favorable outcome and steadiness of dharma-protecting action.

Is any tīrtha or geographic marker encoded in this verse?

No explicit sacred geography appears in this śloka. The focus is on narrative psychology (omens and resolve) rather than place-description, despite the Vāmana Purāṇa’s broader geographical interests.