Jabali on the Banyan Tree Shloka 5 - Vamana Purana | Chinese | Vedapath

Vyasa

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Vamana Purana — Jabali on the Banyan Tree, Shloka 5

Jabali Bound on the Banyan Tree and Nandayanti’s Appeal at Sri-Kantha on the Yamuna

Devanagari script

येयं गिरिसुता वीर सा माता धर्मतस्तव पिता त्रिनयनो देवः श्रूयतामत्र कारणम्

Transliteration

yeyaṃ girisutā vīra sā mātā dharmatastava pitā trinayano devaḥ śrūyatāmatra kāraṇam

Translation

“勇士啊，这位吉利苏塔依照法（dharma）正是你的母亲；而三眼之神乃是你的父亲。且听其中缘由。”

Word by Word

याshe who

इयम्this (woman)

गिरिसुताthe mountain’s daughter

वीरO hero

साshe

माताmother

धर्मतःaccording to dharma/rightfully

तवyour

पिताfather

त्रिनयनःthe three-eyed one (Śiva)

देवःthe god

श्रूयताम्let (it) be heard

अत्रhere

कारणम्the reason/cause

Speakers

Prahlāda to Andhaka

Primary Deities

Śiva (Tri-nayana)Pārvatī (Girisutā)

Key Themes

Dharma of kinship and prohibited desireŚaiva household as moral axisInstruction within asura lineageEstablishing relational theology (Śiva-Pārvatī as parental figures)

Verse Rasa (Emotional Flavour)

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

FAQs

Why does Prahlāda call Pārvatī Andhaka’s ‘mother’ and Śiva his ‘father’?

In the Andhaka cycle, Andhaka is connected (by boon, adoption, or lineage traditions across Purāṇas) to Śiva’s sphere; Prahlāda invokes dharmic relationship to show that desiring Pārvatī is tantamount to incest and thus a grave adharma.

What is the function of ‘dharmatas’ here?

It asserts that the relationship is not merely emotional or rhetorical but grounded in the normative order—social, cosmic, and scriptural propriety—thereby making Andhaka’s intent categorically forbidden.

What ‘reason’ is being introduced?

Prahlāda signals an explanatory backstory (kāraṇa) that will justify the stated kinship—typically a narrative of origin/boon/affiliation that binds Andhaka to Śiva’s family and sets up the ethical and karmic basis for the ensuing conflict.