Vamana Purana — Battle at Mandara, Shloka 50
The Battle at Mandara: Vinayaka, Nandin, and Skanda Rout the Daitya Hosts
गणान् सन्दीन् वृषभध्वजांस्तान् धाराभिरेवाम्बुरास्तु शैलान् ते छाद्यमानासुरबामजालैर्विनायकाद्या बलिनो ऽपि समन्तान्
gaṇān sandīn vṛṣabhadhvajāṃstān dhārābhirevāmburāstu śailān te chādyamānāsurabāmajālairvināyakādyā balino 'pi samantān
[{"question": "Who is ‘padmākṣī’ in this context?", "answer": "Padmākṣī (‘lotus-eyed’) most commonly denotes Śrī/Lakṣmī. The verse pairs her with Śailanandinī (Pārvatī), suggesting a dual divine support—prosperity/auspiciousness (Śrī) and śakti (Pārvatī)."}, {"question": "How can two goddesses ‘dwell in the heart’ of a warrior?", "answer": "It is a poetic-theological idiom: the hero’s inner disposition is suffused with auspicious power and steadfast śakti, making him ‘durjaya’ (hard to defeat). It can also imply that his cause is protected by both Vaiṣṇava and Śaiva forces."}, {"question": "What does ‘kāraṇāntaraiḥ’ imply?", "answer": "It hints at ‘other, underlying reasons’ beyond mere martial skill—namely unseen divine backing—explaining why the opponent is not easily overcome."}]
{ "primaryRasa": "vira", "secondaryRasa": "raudra", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
The simile emphasizes steadiness and endurance: mountains remain unmoved even when battered by heavy rains. Likewise, the gaṇas hold their ground despite intense assault.
Jāla can denote literal nets or figurative snares—formations, encirclements, or magical devices. The verse suggests the Asuras used enveloping tactics that temporarily obscured or constrained even strong gaṇas.
No. Here the language is epic-battle narration; ‘mountains’ and ‘torrents’ function as poetic comparison rather than named sacred sites.