Prahlada’s Pilgrimage and the Origin of the Sudarshana–Trishula Exchange (Jalodbhava Episode)
वाङ्माधुर्यं तथा कान्ति यच्चान्यदभिवाञ्छितम् ददाति नक्षत्रपुमान् पूजितस्तु जनार्दनः
vāṅmādhuryaṃ tathā kānti yaccānyadabhivāñchitam dadāti nakṣatrapumān pūjitastu janārdanaḥ
வா�Vamana Purana,57,21,VamP 57.21,tatrasthena sureśena śvetakirnāma bhūpatiḥ rakṣitastvantakaṃ dagdhvā sarvabūtāpahāriṇam,तत्रस्थेन सुरेशेन श्वेतकिर्नाम भूपतिः रक्षितस्त्वन्तकं दग्ध्वा सर्वबूतापहारिणम्,Tirtha-Mahatmya (Ujjayini–Mahakala Kshetra Legends),Itihasa/Legend within Tirtha Mahima,Adhyaya 57 (Mahākāla–Śiprā-tīrtha-prasaṅga),21,tatrasthena sureśena śvetakirnāma bhūpatiḥ rakṣitastvantakaṃ dagdhvā sarvabūtāpahāriṇam,tatra-sthena sureśena śvetakir-nāma bhūpatiḥ rakṣitas tv antakaṁ dagdhvā sarva-bhūta-apahāriṇam,There
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It is a conceptual ‘cosmic person’ whose limbs or aspects correspond to the nakṣatras (lunar mansions). Worshipping Janārdana in this form aligns devotion with cosmic order (ṛta), making the rite both devotional and cosmological.
Vāṅmādhurya is a valued sign of sattva and divine favor in Purāṇic ethics: it supports dharma through truthful, pleasing, and persuasive speech—important for teaching, counsel, and social harmony.
The phrase ‘yad cānyad abhivāñchitam’ is a conventional phalaśruti formula. Traditionally it presumes desires pursued within dharma; the surrounding chapter’s vrata discipline (fasting, worship, purity) frames the request ethically.