Vamana Purana — Battle at Mandara, Shloka 1

The Battle at Mandara: Vinayaka, Nandin, and Skanda Rout the Daitya Hosts

Devanagari script

आच्छादितो गिरिवरः प्रमथैर्घनाभै राभाति शुक्लतनुरीश्वरपादजुष्टः नीलाजिनातततनुः शरदभ्रवर्णो यद्वद् विभाति बलवान् वृषभो हरस्य // वम्प्_41.59 इति श्रीवामनपुराणे एकचत्वारिशो ऽध्यायः पुलस्त्य उवाच एतस्मिन्नन्तरे प्राप्तः समं दैत्यैस्तथान्धकः मन्दरं पर्वतश्रेष्ठं प्रमथाश्रितकन्दरम्

Transliteration

ācchādito girivaraḥ pramathairghanābhai rābhāti śuklatanurīśvarapādajuṣṭaḥ nīlājinātatatanuḥ śaradabhravarṇo yadvad vibhāti balavān vṛṣabho harasya // VamP_41.59 iti śrīvāmanapurāṇe ekacatvāriśo 'dhyāyaḥ pulastya uvāca etasminnantare prāptaḥ samaṃ daityaistathāndhakaḥ mandaraṃ parvataśreṣṭhaṃ pramathāśritakandaram

Translation

ភ្នំដ៏ប្រសើរ ត្រូវបានគ្របដណ្តប់ដោយព្រមថៈ (Pramatha) ដែលមានរូបរាងងងឹតដូចពពកភ្លៀង ហើយភ្លឺចែងចាំង—សម្បុរស ដូចជាត្រូវបានព្រះបាទរបស់ព្រះអម្ចាស់ប៉ះពាល់; ដូចជាគ្របដោយស្បែកខ្មៅ ហើយមានពណ៌ដូចពពករដូវស្លឹកឈើជ្រុះ—ដូចគោព្រៃដ៏មានកម្លាំងរបស់ព្រះហរៈ (ព្រះសិវៈ) ដែលបង្ហាញខ្លួន។ ពុលស្ត្យៈបាននិយាយថា៖ នៅពេលនោះ អន្ធកៈបានមកដល់ទីនោះជាមួយពួកដៃត្យៈ ទៅកាន់ភ្នំមន្ទរ ដែលល្អបំផុត ហើយរូងភ្នំរបស់វាត្រូវបានព្រមថៈកាន់កាប់។

Speakers

• Pulastya speaking to (implied) Nārada (standard Vāmana Purāṇa dialogue frame)

Primary Deities

• Shiva (Hara/Īśvara)

Key Themes

• Andhaka episode (approach to conflict)
• Śaiva gaṇa iconography (Pramathas)
• Poetic simile linking landscape and deity (mountain compared to Nandin)
• Sacralization of place by divine presence (īśvara-pāda-juṣṭa)

Verse Rasa (Emotional Flavour)

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

FAQs

Why is the mountain compared to Śiva’s bull (Nandin)?

The verse uses layered visual imagery: dark Pramathas ‘cover’ the mountain like a dark hide (nīlājina), while the mountain’s own brightness is likened to the white, powerful bull of Hara. The simile fuses landscape description with Śaiva iconography, signaling that Mandara is effectively a Śiva-sphere (gaṇa-inhabited and ‘touched by the Lord’s feet’).

What does ‘īśvara-pāda-juṣṭa’ imply in a Purāṇic geography context?

It marks the site as sanctified by divine contact—an idiom often used to elevate a location’s religious status. Even when a formal tīrtha is not named, such phrasing frames the mountain as a sacred locus suitable for divine action and mythic events.

Is the colophon ‘VamP_41.59 … end of 41st chapter’ part of the verse?

No. It is a manuscript/editorial colophon indicating the close of Adhyāya 41 and the transition into Adhyāya 42, after which Pulastya resumes narration.