Vamana Purana — Slaying of Raktabija, Shloka 4

The Slaying of Raktabīja and Niśumbha–Śumbha; the Manifestation of the Mātṛkās and the Devas’ Hymn

Devanagari script

माहेश्वरी त्रिनेत्रा च वृषारूढा त्रिशूलिनी महाहिवलया रौद्रा जाता कुण्डलिनी क्षणात्

Transliteration

māheśvarī trinetrā ca vṛṣārūḍhā triśūlinī mahāhivalayā raudrā jātā kuṇḍalinī kṣaṇāt

Translation

Pagkaraan, sa isang kisapmata, lumitaw si Māheśvarī—may tatlong mata, nakasakay sa toro, may tangan na trisula; may malaking ahas na pulseras, mabagsik ang anyo, at ang kanyang kuṇḍalinī na lakas ay nakapulupot at handang manalakay.

Speakers

• Narratorial voice within the Andhaka-vadha account (traditionally framed as a sage’s narration to a listener
• e.g.
• Pulastya to Nārada
• depending on recension).

Primary Deities

• Śiva (Maheśvara)
• Devī as Māheśvarī

Key Themes

• Mātṛkā manifestation
• Śakti as divine power
• Iconography of the goddess
• Andhaka-vadha battle context
• Śaiva theology

Verse Rasa (Emotional Flavour)

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

FAQs

Who is Māheśvarī in this context?

Māheśvarī is the feminine power (śakti) of Śiva, counted among the Mātṛkās (Mother-goddesses) who manifest to assist the gods in cosmic battles such as the slaying of Andhaka.

Why are the bull, trident, and three eyes emphasized?

These are Śiva’s defining emblems. The verse signals that Māheśvarī is not an independent deity here but Śiva’s own power taking a battle-form, marked by his iconography.

How should ‘kuṇḍalinī’ be understood here—yogic or martial?

Primarily martial and descriptive: ‘coiled’ power, like a serpent poised to uncoil. Secondarily, it resonates with the broader Indic idea of latent śakti that can suddenly surge forth.