Vamana Purana — Vamana's Birth, Shloka 34

Vamana’s Birth during Bali’s Horse-Sacrifice and the Mapping of Vishnu’s Sacred Presences

Devanagari script

पूज्यमानेषु दैत्येषु मिषुनस्थे दिवाकरे सुषुवे देवजननी माधवं वामनाकृतिम्

Transliteration

pūjyamāneṣu daityeṣu miṣunasthe divākare suṣuve devajananī mādhavaṃ vāmanākṛtim

Translation

เมื่อเหล่าไทตยะกำลังได้รับการบูชา และดวงอาทิตย์สถิตในราศีมิถุนแล้ว พระมารดาแห่งเทพทั้งหลายได้ประสูติพระมาธวะ ผู้ปรากฏในรูปวามนะ

Speakers

• Narrator voice (Purāṇic narrator) describing the avatāra-event; no direct dialogue in this pāda.

Primary Deities

• Vishnu (Mādhava/Nārāyaṇa)
• Aditi (Devajananī)
• Sūrya (Divākara)

Key Themes

• Avatāra (divine descent)
• Cosmic timing/astrology (rāśi-kāla)
• Deva–Daitya polarity
• Vishnu’s protective strategy (upāya)

Verse Rasa (Emotional Flavour)

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

FAQs

Who is ‘devajananī’ here, and why is she central to Vāmana’s appearance?

‘Devajananī’ is Aditi, mother of the Ādityas. In the Vāmana cycle, Vishnu manifests as her son to restore Indra’s sovereignty and re-balance the cosmic order after Bali’s ascendancy.

Why does the verse specify the Sun in Mithuna (Gemini)?

Purāṇic narration often anchors avatāra-events in auspicious cosmic markers. ‘Divākare miṣunasthe’ functions as a calendrical/astrological timestamp, signaling a ritually significant moment for the descent.

What is implied by ‘pūjyamāneṣu daityeṣu’ (when the Daityas were being honored)?

It suggests a public, ritually charged setting—often connected with Bali’s sacrificial culture—where Daityas are at the height of prestige. The avatāra arises precisely when adharma is socially normalized and power is ceremonially consolidated.