Vamana Purana — Slaying of Raktabija, Shloka 46
The Slaying of Raktabīja and Niśumbha–Śumbha; the Manifestation of the Mātṛkās and the Devas’ Hymn
तस्मिन्नपतिते रौद्रे सुरशत्रौ भयङ्करे चण्डाद्य मातरो हृष्टाश्चक्रुः किलकिलाध्वनिम्
tasminnapatite raudre suraśatrau bhayaṅkare caṇḍādya mātaro hṛṣṭāścakruḥ kilakilādhvanim
[{"question": "Is this verse describing the Saptamātṛkās (Seven Mothers) or a broader set of Śaktis?", "answer": "It clearly aligns with the Mātṛkā principle—male deities’ powers personified as goddesses (Brahmāṇī, Mṛḍānī/Māheśvarī, Kumārī, Vaiṣṇavī, Vārāhī, Nārasiṃhī, Aindrī). The inclusion of ‘Mārī’ and ‘Yoginī’ expands beyond the standard seven, indicating a wider Śākta field of fierce and yogic manifestations."}, {"question": "Why are weapons and mounts emphasized (peacock, Garuḍa, vajra, Śārṅga)?", "answer": "In Purāṇic stuti, vāhana (mount) and āyudha (weapon) function as compact identifiers of divine power-lines and roles. They also signal the Goddess as the operational energy (śakti) behind each deity’s cosmic function—war, protection, sovereignty, and the destruction of adharma."}, {"question": "What does the ‘Mārī… skull-garland… hide-clad… horse-riding’ imagery convey?", "answer": "It marks a fierce, liminal protective form: one who confronts impurity, death, and terror directly and thereby neutralizes them. Such imagery is typical of apotropaic Devi forms invoked for warding off calamities (including disease) and for safeguarding sacred space and pilgrims."}]
{ "primaryRasa": "vira", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
They are the Mātṛkās—fierce, protective mother-goddesses who appear in Purāṇic battle scenes as Śakti-forces assisting the gods (often aligned with Śiva/Devī). The phrase “Caṇḍādyāḥ” signals a list beginning with a fierce form, emphasizing their terrifying, martial nature.
It denotes a sharp, ululating victory-cry (often associated with goddesses and warrior retinues). It marks the turning point of battle—public confirmation that the fearsome foe has been brought down.
No. Unlike the Vāmana Purāṇa’s many geography/tīrtha passages, this śloka is purely narrative and contains no explicit toponyms.