Vamana Purana — Harihara Non-Duality, Shloka 58

Harihara Non-Duality and the Revelation of Sadasiva to the Ganas

Devanagari script

इति विभुना प्रणतार्तिहरेण गणपतयो वृषमेघरथेन श्रुतिगदितानुगमेनेव मन्दरं गिरिमवतत्य समध्यवसन्तम्

Transliteration

iti vibhunā praṇatārtihareṇa gaṇapatayo vṛṣamegharathena śrutigaditānugameneva mandaraṃ girimavatatya samadhyavasantam

Translation

かくして、礼拝して頭を垂れる者の苦を除く全能の主、牛と雲に譬えられる車を持つその御方によって、ガナの首領たちは、あたかもヴェーダの宣言に随うかのように、マンダラ山へ降り立ち、そこに住した。

Speakers

• Pulastya (narrator) → (implied audience
• traditionally Nārada); narrative describes the Gaṇas’ movement under Śiva’s auspices

Primary Deities

• Śiva

Key Themes

• Devotional epithet: protector of the surrendered (praṇatārti-hara)
• Śruti-aligned conduct (śruti-gadita-anugamana)
• Sacred mountain as locus of divine assembly
• Mobilization of Śiva’s hosts in cosmic conflict

Verse Rasa (Emotional Flavour)

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

FAQs

What is the geographical significance of Mandara in Purāṇic literature?

Mandara is a paradigmatic sacred mountain, widely remembered as the churning-rod in the Samudra-manthana myth. Here it functions as a charged cosmic locale—an elevated, stable “giri” suitable for divine mustering and residence.

How should “vṛṣamegharathena” be understood?

It is a poetic compound suggesting Śiva’s conveyance/majesty: “bull” evokes Śiva’s emblem (and Nandin), while “cloud” evokes thunderous, sky-filling power. The phrase intensifies the theophanic imagery rather than giving a literal vehicle description.

Why mention “śrutigaditānugamena” (following what Śruti declares)?

It legitimizes the gaṇas’ action as consonant with revealed order (ṛta/dharma). Even martial or mobilizing movements are framed as aligned with Vedic sanction, not mere impulse or factional will.