Vamana Purana — Shukra's Samjivani, Shloka 42

Shukra’s Saṃjīvanī, Shiva’s Containment of the Asuras, and Indra’s Recovery of Power

Devanagari script

नमो ऽस्तु ते शङ्कर शर्व शंभो सहस्रनेत्राङ्घ्रिभुजङ्गभूषण दृष्ट्वैव सर्वान् भुवनांस्तवोदरे श्रान्तो भवन्तं शरणं प्रपन्नः // वम्प्_43.41 इत्येवमुक्ते वचने महात्मा शंभुर्वचः प्राह ततो विहस्य निर्गच्छ पुत्रो ऽसि ममाधुना त्वं शिश्नेन भो भार्गववंशचन्द्र

Transliteration

namo 'stu te śaṅkara śarva śaṃbho sahasranetrāṅghribhujaṅgabhūṣaṇa dṛṣṭvaiva sarvān bhuvanāṃstavodare śrānto bhavantaṃ śaraṇaṃ prapannaḥ // VamP_43.41 ityevamukte vacane mahātmā śaṃbhurvacaḥ prāha tato vihasya nirgaccha putro 'si mamādhunā tvaṃ śiśnena bho bhārgavavaṃśacandra

Translation

हे शंकर, हे शर्व, हे शंभो! आपको नमस्कार—आप सहस्रनेत्र हैं और सर्प-भूषण से विभूषित हैं। आपके उदर में समस्त भुवनों को देखकर मैं श्रान्त हो गया हूँ; अतः मैं आपकी शरण में आया हूँ। इन वचनों के कहे जाने पर महात्मा शंभु हँसकर बोले— “बाहर निकलो! आज से तुम मेरे पुत्र हो, हे भार्गववंश-चन्द्र; (तुम) मेरे शिश्न से (उद्भूत होकर) प्रकट हो।”

Speakers

• Śukra praising Śiva; then Śiva (Śaṃbhu) replying to Śukra

Primary Deities

• Śiva
• Śukra (as a revered sage/ācārya figure)

Key Themes

• Theophany (vision of cosmic body)
• Śaraṇāgati
• Śaiva theology of linga as generative power
• Adoption/sonship motif (Śiva making Śukra his ‘son’)
• Mythic etiology of Śukra’s epithet/fame

Verse Rasa (Emotional Flavour)

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

FAQs

What is the significance of ‘seeing all worlds in Śiva’s belly’?

It is a classic Purāṇic theophany motif: the deity is not merely a powerful being within the cosmos but the cosmos itself. The ‘belly’ functions as a symbolic interiority where all realms are contained, overwhelming the viewer (hence ‘śrānta’).

How should the ‘śiśnena… nirgaccha’ line be understood?

Within Purāṇic myth-language, it asserts Śiva’s absolute generative sovereignty: he can ‘produce’ or ‘reconstitute’ a being through his linga. The text uses explicit corporeal imagery to ground a theological claim—Śiva as ultimate source—rather than a mundane biological account.

Does this passage contribute to Vāmana Purāṇa’s sacred geography?

Not directly. It belongs to a mythic-ritual narrative layer (Andhaka cycle) rather than the tīrtha catalogues; no named sites appear here.