Vamana Purana — Indra's Penance & Aditi's Vow, Shloka 40

Indra’s Penance at the Great River and Aditi’s Solar Vow for Vishnu’s Descent

Devanagari script

व्रतेतानेन सुप्रीतस्तवाहं दक्षनन्दिनि प्राप्स्यसे दुर्लभं कामं मत्प्रसादान्न संशयः

Transliteration

vratetānena suprītastavāhaṃ dakṣanandini prāpsyase durlabhaṃ kāmaṃ matprasādānna saṃśayaḥ

Translation

“By this vow I am exceedingly pleased with you, O daughter of Dakṣa. Through my favor you shall obtain a desire that is difficult to attain—of this there is no doubt.”

Speakers

• Sūrya speaking to Dakṣa’s daughter (dakṣanandinī)

Primary Deities

• Sūrya (Bhānu/Āditya)
• Dakṣa (as genealogical reference)

Key Themes

• Efficacy of vrata
• Divine grace (prasāda)
• Boon-bestowal (vara)
• Devotional reciprocity (pleasing the deity)

Verse Rasa (Emotional Flavour)

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

FAQs

Who is ‘Dakṣanandinī’ in this context?

The epithet means ‘Dakṣa’s daughter’ and functions as a respectful address. The precise identity (which daughter) depends on the surrounding narrative of Adhyāya 50; the verse itself foregrounds her Dakṣa-lineage to situate the boon within Purāṇic genealogy.

What is the doctrinal point of ‘matprasādān na saṃśayaḥ’?

It emphasizes that the vow’s fruit is mediated through divine favor: the vrata pleases the deity, and the deity’s prasāda guarantees attainment. The phrase ‘no doubt’ is a standard Purāṇic assurance formula validating the promised result.

Does ‘kāma’ here imply worldly desire or a specific boon?

In Purāṇic boon-speech, kāma commonly means a specific wished-for outcome (vara). Whether it is worldly (e.g., progeny, sovereignty) or cosmic depends on the next verses—here it is framed as ‘durlabha’, indicating an exceptional, rare grant.