Vamana Purana — Shukra's Samjivani, Shloka 92

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

Devanagari script

समाद्रवत वेगेन हरकान्तां विभावरीम् समाद्रवत दैतेयो येन मार्गेण सागमत्

Transliteration

samādravata vegena harakāntāṃ vibhāvarīm samādravata daiteyo yena mārgeṇa sāgamat

Translation

Vibhāvarī, kekasih Hara, berlari cepat. Sang Daitya pun berlari mengejarnya melalui jalan yang sama yang telah ia tempuh.

Speakers

• Primary narrator (Purāṇic narration) describing events; within the broader frame traditionally Pulastya to Nārada in the Vāmana Purāṇa.

Primary Deities

• Śiva (Hara)
• Pārvatī (Girijā/Vibhāvarī)

Key Themes

• Andhaka episode
• Threat to the Goddess
• Pursuit and flight
• Protection of Śiva’s consort

Verse Rasa (Emotional Flavour)

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

FAQs

Who is ‘Vibhāvarī’ in this verse—an attendant or the Goddess herself?

In this narrative context, ‘Hara-kāntā’ identifies the subject as Śiva’s beloved—Pārvatī (Girijā). ‘Vibhāvarī’ functions as an epithet/name applied to her here, emphasizing her divine radiance/majesty (and in some usages also ‘night’), rather than indicating a separate character.

Why is the demon called ‘Daiteya’ rather than named directly?

Purāṇic style frequently alternates proper names with lineage-terms (Daitya, Dānava, Asura). Here ‘Daiteya’ signals demonic descent and frames the pursuit as a cosmic moral conflict, even before the demon is explicitly named in adjacent verses.

Is there any tīrtha or geographic marker implied by ‘the path’?

Not in this śloka. The verse is purely kinetic (flight and pursuit). Any sacred geography must be derived from surrounding verses if they specify a forest, mountain, āśrama, or tīrtha.