Chanda and Munda Discover Katyayani; Mahishasura’s Proposal and the Vishnu-Panjara Protection
एवं पुरा देववरेण शंभुना तद्वैष्णवं पञ्जरमायताक्ष्याः प्रोक्तं तया चापि हि पादघातैर्निषूदितो ऽसौ महिषासुरेन्द्रः
evaṃ purā devavareṇa śaṃbhunā tadvaiṣṇavaṃ pañjaramāyatākṣyāḥ proktaṃ tayā cāpi hi pādaghātairniṣūdito 'sau mahiṣāsurendraḥ
Так в древние времена Шамбху, лучший из богов, поведал широкоокой Богине тот вайшнавский «Панджара»; и она же, воистину, ударами своих стоп сразила Махишасурендру, владыку махиша-асуров.
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The verse teaches cooperative divinity: Śiva transmits a Vaiṣṇava protection, and Śakti executes the victory. Ethically, it discourages sectarian exclusivism—spiritual power is not diminished by honoring multiple divine modalities working toward dharma.
It is primarily Vamśānucarita/ākhyāna (narrative tradition) with a secondary ritual-didactic function (kavaca-pravacana). It does not directly serve sarga/pratisarga but supports Purāṇic instruction through exemplum.
Śiva teaching a Vaiṣṇava ‘armor’ symbolizes the non-duality/complementarity of Hari and Hara in the Vāmana Purāṇa’s style. Durgā’s ‘foot-strikes’ can signify the grounding force of embodied śakti that tramples egoic, bestial ignorance (Mahiṣa).