Vamana Purana — Shukra's Samjivani, Shloka 82

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

Devanagari script

नन्दिरुद्रौ ततो भूत्वा महासुरचमूपती संप्राप्तौ मन्दरगिरिं प्रहारैः क्षतविग्रहौ

Transliteration

nandirudrau tato bhūtvā mahāsuracamūpatī saṃprāptau mandaragiriṃ prahāraiḥ kṣatavigrahau

Translation

പിന്നീട് നന്ദിയും രുദ്രനും ആയി മാറി, ആ രണ്ടു മഹാസുര സേനാധിപന്മാർ മന്ദരഗിരിയിലെത്തി; പ്രഹാരങ്ങളാൽ അവരുടെ ശരീരങ്ങൾ ക്ഷതപ്പെട്ടിരുന്നു.

Speakers

• Narrative voice describing the movement of the two commanders (dual) after transformation/assumption of forms.

Primary Deities

• Shiva (Rudra)
• Nandī

Key Themes

• Martial movement toward a sacred mountain
• Śaiva martial iconography (Rudra, Nandī, gaṇas)
• Asura–Deva/gaṇa conflict escalation

Verse Rasa (Emotional Flavour)

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

FAQs

Why is Mandaragiri significant in Purāṇic geography?

Mandara is a major mythic mountain, famed as the churning-rod in the Samudra-manthana tradition and as a cosmographic landmark. Its mention situates the conflict in a high-sacral, pan-Purāṇic landscape rather than a local battlefield.

Are ‘Nandī’ and ‘Rudra’ here literal deities or assumed forms?

The grammar (‘bhūtvā’—having become) suggests assumed forms/identities within the narrative. Purāṇas frequently depict beings taking on divine or semi-divine designations to indicate empowerment, role, or affiliation with Śiva’s sphere.

What does ‘kṣata-vigrahau’ contribute to the scene?

It signals that the pair arrive already battle-worn, implying prior clashes and building narrative momentum. The detail also underscores the intensity of the conflict around Śiva’s hosts and the asuric forces.