Shukra’s Saṃjīvanī, Shiva’s Containment of the Asuras, and Indra’s Recovery of Power
हस्ती च कुण्डजठरं ह्लादो वीरं घटोदरम् एते हि बलिनां श्रेष्ठा दानवाः प्रमथास्तथा संयोधयन्ति देवर्षे दिव्याब्दानां शतनि षट्
hastī ca kuṇḍajaṭharaṃ hlādo vīraṃ ghaṭodaram ete hi balināṃ śreṣṭhā dānavāḥ pramathāstathā saṃyodhayanti devarṣe divyābdānāṃ śatani ṣaṭ
śakti: a spear/javelin weapon (often a heavy dart); saghaṇṭā: ‘with a bell attached’ (weapon ornament producing sound); kṛtaniḥsvanā: ‘making a loud sound/resonance’; gadā: mace/club; bhasmasāt: ‘to the state of ashes’, utterly destroyed; bibheda: ‘split, pierced, shattered’; hṛdaye: ‘in the heart’; surāri: ‘enemy of the gods’ (a Daitya/Asura); vigatāsura: ‘deprived of asuric power/force’ (or ‘asura-hood gone’); visaṃjña: unconscious/senseless; daitya-bala: the Daitya army/force; gaṇa: Śiva’s attendant hosts; Hari: Viṣṇu (honorific used here as divine ally/recipient of praise); Śatakratu: Indra (‘he of a hundred sacrifices’); Gotrabhit: Indra (‘splitter of mountains’); Śarva: Śiva (epithet meaning ‘the archer/destroyer’).
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It signals a cosmic scale of conflict: battles among divine and demonic hosts are framed in divya-time (celestial years) to emphasize superhuman endurance and the world-order stakes, rather than human historical chronology.
Pramathas are Śiva’s fierce gaṇas—often unruly, terrifying, and battle-ready. Dānavas are a major Asura lineage. The verse presents matched champions from both sides, a common Purāṇic technique to structure large battles into memorable duels.
Often both: they function as personal names while also conveying iconographic traits (‘pot-bellied’, ‘pit-bellied’), helping listeners visualize combatants in oral/recitational settings.