Vamana Purana — Shukra's Samjivani, Shloka 84

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

Devanagari script

ततो गिरिसुता दूरादायान्तं वीक्ष्य चान्धकम् महेश्वरवपुश्छ्न्नं प्रहारैर्जर्जरच्छविम्

Transliteration

tato girisutā dūrādāyāntaṃ vīkṣya cāndhakam maheśvaravapuśchnnaṃ prahārairjarjaracchavim

Translation

Then the Daughter of the Mountain, seeing Andhaka approaching from afar—his body disguised in the form of Maheśvara, yet his complexion/appearance battered and torn by blows—(took note of him).

Speakers

• Narrator describing Pārvatī’s perception (no direct speech in this verse).

Primary Deities

• Shiva (Maheśvara)
• Parvati (Giri-sutā)

Key Themes

• Disguise and deception
• Protection of divine household
• Recognition of imposture
• Prelude to conflict

Verse Rasa (Emotional Flavour)

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

FAQs

What is the narrative function of Andhaka ‘covered in Maheśvara’s form’?

It signals an attempted deception—an Asura adopting Śiva’s appearance to gain access or avoid immediate resistance. Such disguise motifs are common in Purāṇic conflict narratives and heighten the ethical contrast between divine order and asuric stratagem.

How should ‘jarjara-cchavi’ be understood?

It indicates a visibly damaged outward appearance—‘torn/battered look’—suggesting prior struggle, punishment, or the instability of the disguise. The verse juxtaposes the prestigious ‘Maheśvara-form’ with signs of violence that betray the imposture.

Why is Pārvatī called ‘Giri-sutā’?

‘Giri-sutā’ (daughter of the mountain) is a standard epithet anchoring her identity as Pārvatī, linked to Himālaya. In this episode it also emphasizes her authority within Śiva’s abode as the one who perceives and responds to threats.