Vamana Purana — Shukra's Samjivani, Shloka 96

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

Devanagari script

विजडयाद्या महागुल्मे संप्रयाता लयं मुने नष्टायामाथ पार्वत्यां भूयो हैरण्यलोचनिः

Transliteration

vijaḍayādyā mahāgulme saṃprayātā layaṃ mune naṣṭāyāmātha pārvatyāṃ bhūyo hairaṇyalocaniḥ

Translation

அப்போது, முனிவரே, (அவள்/அந்த வடிவம்) பெரிய புதர்காட்டில் லயமடைந்தது. பார்வதி மறைந்தபின் ஹிரண்யலோசனன் மீண்டும் (தோன்றி/செயல்பட்டு) எழுந்தான்.

Speakers

• Narrator addressing a sage (mune) in the Andhaka-vadha narrative

Primary Deities

• Parvatī (Gaurī)
• Śiva (implied)

Key Themes

• Disappearance/absorption (laya)
• Pursuit and re-emergence of antagonists
• Textual/philological uncertainty in pāṭha

Verse Rasa (Emotional Flavour)

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

FAQs

Who is Hiraṇyalocana in this context?

Hiraṇyalocana (‘golden-eyed’) is presented as an antagonistic figure reappearing after Pārvatī’s disappearance. In Andhaka-cycle tellings, such named beings often function as demonic agents, scouts, or companions connected to the broader asura host.

What does ‘laya’ imply here—death, hiding, or mystical absorption?

In Purāṇic narrative diction, laya commonly indicates ‘vanishing/withdrawal/absorption’ rather than literal death. Here it aligns with concealment: the goddess (or her assumed locus) disappears into a thicket, intensifying the chase-and-hide motif.

Is ‘vijaḍayādyā’ reliable Sanskrit?

As transmitted here it is difficult: it may reflect a scribal corruption or a sandhi/compound needing emendation. A critical edition or parallel recension would be needed to decide whether it is an epithet of Gaurī, of the thicket, or a verb-form describing the action.