Vamana Purana — Shukra's Samjivani, Shloka 42

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

Devanagari script

नमो ऽस्तु ते शङ्कर शर्व शंभो सहस्रनेत्राङ्घ्रिभुजङ्गभूषण दृष्ट्वैव सर्वान् भुवनांस्तवोदरे श्रान्तो भवन्तं शरणं प्रपन्नः // वम्प्_43.41 इत्येवमुक्ते वचने महात्मा शंभुर्वचः प्राह ततो विहस्य निर्गच्छ पुत्रो ऽसि ममाधुना त्वं शिश्नेन भो भार्गववंशचन्द्र

Transliteration

namo 'stu te śaṅkara śarva śaṃbho sahasranetrāṅghribhujaṅgabhūṣaṇa dṛṣṭvaiva sarvān bhuvanāṃstavodare śrānto bhavantaṃ śaraṇaṃ prapannaḥ // VamP_43.41 ityevamukte vacane mahātmā śaṃbhurvacaḥ prāha tato vihasya nirgaccha putro 'si mamādhunā tvaṃ śiśnena bho bhārgavavaṃśacandra

Translation

“ขอนอบน้อมแด่พระองค์ โอ้ศังกร โอ้ศรฺวะ โอ้ศัมภุ ผู้มีพันเนตร ผู้ประดับด้วยอาภรณ์เป็นนาค ครั้นได้เห็นสรรพโลกทั้งปวงอยู่ในพระอุทรของพระองค์ ข้าพเจ้าก็อ่อนล้า จึงขอถึงพระองค์เป็นที่พึ่ง” ครั้นถ้อยคำนี้กล่าวแล้ว ศัมภุผู้มีมหาตมันจึงยิ้มและกล่าวว่า “จงออกมาเถิด! นับแต่บัดนี้เจ้าเป็นบุตรของเรา โอ้จันทร์แห่งวงศ์ภารฺควะ—(กำเนิด) ผ่านลึงค์ของเรา”

Speakers

• Śukra praising Śiva; then Śiva (Śaṃbhu) replying to Śukra

Primary Deities

• Śiva
• Śukra (as a revered sage/ācārya figure)

Key Themes

• Theophany (vision of cosmic body)
• Śaraṇāgati
• Śaiva theology of linga as generative power
• Adoption/sonship motif (Śiva making Śukra his ‘son’)
• Mythic etiology of Śukra’s epithet/fame

Verse Rasa (Emotional Flavour)

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

FAQs

What is the significance of ‘seeing all worlds in Śiva’s belly’?

It is a classic Purāṇic theophany motif: the deity is not merely a powerful being within the cosmos but the cosmos itself. The ‘belly’ functions as a symbolic interiority where all realms are contained, overwhelming the viewer (hence ‘śrānta’).

How should the ‘śiśnena… nirgaccha’ line be understood?

Within Purāṇic myth-language, it asserts Śiva’s absolute generative sovereignty: he can ‘produce’ or ‘reconstitute’ a being through his linga. The text uses explicit corporeal imagery to ground a theological claim—Śiva as ultimate source—rather than a mundane biological account.

Does this passage contribute to Vāmana Purāṇa’s sacred geography?

Not directly. It belongs to a mythic-ritual narrative layer (Andhaka cycle) rather than the tīrtha catalogues; no named sites appear here.