Hubbry Logo
ShambaraShambaraMain
Open search
Shambara
Community hub
Shambara
logo
8 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Shambara
Shambara
Shambara
View on Wikipedia
from Wikipedia
Shambara
An illustration of Shambara (left) talking with his court members
AffiliationAsura
TextsPuranas
Genealogy
ChildrenMayasura, Shringaketu, Kumbhaketu
Part of a series on
Vaishnavism
Closeup of Vishnu, seated in the lotus position on a lotus. From depiction of the poet Jayadeva bowing to Vishnu, Gouache on paper Pahari, The very picture of devotion, bare-bodied, head bowed, legs crossed and hands folded, Jayadeva stands at left, with the implements of worship placed before the lotus-seat of Vishnu who sits there, blessing the poet.
Supreme deity
Vishnu / Krishna / Rama
Important deities
Dashavatara
Other forms
Consorts
Related
Holy scriptures
Puranas
Sampradayas
Others
Teachers—acharyas
Related traditions

Shambara (Sanskrit: शम्बर, romanized: Śambara), also known as Shambarasura (Sanskrit: शम्बरासुर, romanized: Śambarāsur) is an asura featured in Hindu mythology. He abducted the infant Pradyumna, the son of Krishna and Rukmini, and attempted to drown him.[1] Pradyumna was raised by Mayavati (Rati), Shambarasura's cook, and the consort of the deity's true form of Kamadeva. After eventually growing up, Pradyumna killed Shambarasura and returned to his family in Dvaraka, along with his consort.

Legend

[edit]
See also: Pradyumna

Kamadeva was burnt to ashes formerly by Shiva's anger. Kamadeva was later born as Pradyumna, the son of Krishna and Rukmini. The asura Shambarasura learned of the prophecy that Pradyumna was born to kill him. Shambarasura came to the palace of Dvaraka in the disguise of a woman, took away Pradyumna, who was hardly ten days old at that time, and threw him into the ocean. Pradyumna was swallowed by a large fish. Shambarasura later bought the same fish from a fisherman. Mayavati, the incarnation of Rati, who worked in Shambarasura's kitchen as a cook, found Pradyumna inside the fish. She recognised him as the reincarnation of her consort Kamadeva, and raised him until he was an adolescent.[2]

Battle with Shambarasura

[edit]

After Pradyumna grew up, Mayavati revealed to him his true identity as well as her own, as well as his purpose on earth, which was to slay Shambarasura. Pradyumna fought with Shambarasura, who employed the magic of the asuras. Rati also knew daitya magic, and taught Pradyumna how to neutralise the asura's magic with her knowledge of mahāmāyā vidyā. Pradyumna severed Shambarasura's head with one blow of his sword. Pradyumna then went to Dvaraka, and was reunited with his family.[3]

Pradyumna Kills Shambara

References

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Shambara

View on Grokipedia
from Grokipedia
Shambara (: शम्बर, Śambara), also known as Shambarasura, is a prominent ( or ) in , appearing as a formidable adversary in both Vedic and Puranic texts. He is depicted as a ruler of fortified strongholds who opposes divine and heroic figures, symbolizing chaos and obstruction to . Most notably, Shambara is vanquished in two key narratives: first by the god in the , who defeated him to aid the human king , and later by the warrior , son of Krishna, in the , highlighting themes of destiny, illusion (maya), and divine retribution. In the Vedic tradition, particularly the , Shambara emerges as a (a term often denoting indigenous or demonic foes of the gods), renowned for his ninety-nine impregnable forts (pur). , empowered by the sacred Soma, shatters these fortifications in a series of battles to rescue Atithigva, a pious king under siege. Hymns praise Indra's thunderbolt () for smiting Shambara and his allies, such as Pipru and Susna, thereby liberating cattle, treasures, and the king from the demon's mountain stronghold. This episode underscores Indra's role as a protector of the sacrificial order against dasyu incursions. In later Puranic lore, especially the (Canto 10, Chapter 55), Shambara reappears as a shape-shifting king. Recognizing the infant —reincarnation of the love god —as his enemy, Shambara abducts him from his cradle in Dwaraka and casts him into the ocean. Miraculously swallowed by a giant , Pradyumna is rescued and raised by the demon's cook, Mayavati (actually , Kamadeva's wife in disguise). Upon learning his and heritage, the youthful Pradyumna masters maya-siddhi (powers of ) from Mayavati and confronts Shambara in a fierce , ultimately severing the demon's head with his and fulfilling his destiny. This tale illustrates the triumph of divine lineage over demonic deception and integrates Shambara into the broader Krishna cycle.

In Vedic Literature

Identity and Attributes

In the Rig Veda, Shambara is depicted as a formidable Dasyu leader and adversary of the Vedic gods, particularly , embodying forces of opposition to the cosmic order known as . As a Dasyu, Shambara represents chaotic elements that disrupt ritual harmony and societal stability, often portrayed in hymns as a foe who hoards wealth and cattle, symbolizing obstruction to the pursuit of prosperity and truth. His name appears in multiple mandalas, emphasizing his role as a recurring whose defeat reinforces the triumph of divine order over disorder. Shambara is frequently described as a "fort-dweller" (puram-dara), associated with ninety-nine or one hundred strongholds (puras), interpreted both as physical citadels in mountainous regions and symbolic barriers of (māyā) that conceal cosmic truths. Specific references include RV 1.51.5, where 's aid to allies like Kutsa involves overcoming Shambara's deceptions; RV 1.130.7, crediting with shattering ninety forts for the benefit of Divodāsa; RV 1.103.8, 2.14.6, 4.26.3 (explicitly noting ninety-nine forts), 6.31.4, and 7.99.5, reinforce this imagery, portraying the puras as impregnable defenses ultimately breached by 's . These fortresses are linked to mountainous or cloud-dwelling habitats, evoking Shambara as a who dwells in obscured realms, akin to atmospheric chaos withholding rains and . Shambara's narrative intersects with other Vedic demons, including Varcin, Pipru, and Dhuni, all Dasyu figures slain by in collective triumphs that underscore themes of subduing multiple foes to restore . Unlike these associates, however, Shambara stands out for his prominence as 's persistent rival, with hymns dedicating extensive praise to his overthrow as a pivotal act of cosmic restoration. In a historical context, scholars interpret Shambara and the Dasyus as emblematic of indigenous non-Vedic tribes encountered during into the , where conflicts over territory and resources are mythologized as battles against chaotic outsiders. This portrayal reflects early Vedic society's encounters with pre-existing hill-dwelling groups in regions like the northwestern mountains.

Battle with Indra

In the Rig Veda, the battle between and Shambara centers on the god's intervention to support the king Atithigva of the Bharata tribe against the demon Shambara, a fort-dwelling adversary who obstructed human prosperity. Indra is praised for delivering Shambara as prey to Atithigva after defeating associated foes like Śuṣṇa and Arbuda, establishing his role as a protector of devotees against dasyus. This conflict is invoked in multiple hymns, portraying Indra's assault as a divine-human alliance that secures victory in prolonged warfare. Empowered by the intoxicating ecstasy of Soma, wielded his thunderbolt to demolish Shambara's strongholds, shattering ninety-nine forts in a single ecstatic charge and utterly destroying the hundredth where Shambara hid. Hymns describe this as bringing Shambara down from the mountains for , distributing the demon's treasures as spoils of war and emphasizing the god's hundredfold aid in every fray. The battle underscores 's prowess as a dancer in combat, turning the tide against obstruction with swift, bolt-wielding force. The aftermath restored and abundance to the Aryans, as Indra's destruction of the forts released captive —symbolizing , nourishment, and cosmic flow—much like his broader feats against demons who hoard resources. Symbolically, the ninety-nine forts represent metaphors for pervasive , illusions, or even ninety-nine diseases conquered by divine order, extending Indra's as the of Vṛtra to overcome chaos and affirm cosmic harmony.

In Puranic Literature

Identity and Family

In Puranic literature, Shambara is depicted as a formidable , or , renowned for his expertise in māyā, the art of illusion and sorcery, which distinguishes him from his more abstract portrayal in earlier Vedic texts. He is described as ruling over a magical stronghold constructed through his command of deceptive enchantments to shield himself from divine adversaries. This characterization appears prominently in texts such as the and , where Shambara embodies the archetype of a cunning leader opposing the Vedic gods and their allies. Shambara's familial associations are limited in the primary accounts but center on his household connections, particularly with Mayavati, an incarnation of (the consort of Kāmadeva). In the (Canto 10, Chapter 55), Mayavati serves in Shambara's employ as a cook, having been placed there after her own transformation, underscoring the asura's domestic sphere amid his sorcerous pursuits. The (Book V, Chapter 27) elevates this to her role as the mistress of his household, highlighting Shambara's integration of illusory arts into his personal domain without explicit marital ties. No direct progeny or broader , such as parentage from lineages, is detailed in these core narratives, though his sorcery is attributed to training under Maya Dānava, the renowned architect-demon. A defining trait of the Puranic Shambara is his prophetic insight, gained through astrological or divinatory knowledge, foretelling his demise at the hands of , the reincarnated Kāmadeva and son of Krishna. This foresight fuels a personal vendetta against the Yadava lineage, transforming him from the impersonal demonic foe of Vedic hymns into a motivated within the epic framework of Krishna's life. The explicitly notes his recognition of Pradyumna as a destined enemy, prompting preemptive actions rooted in fear of this (Canto 10, Chapter 55). Similarly, the emphasizes his foreknowledge, portraying Shambara as "terrible as death" yet haunted by inevitable doom. This personal dimension contrasts sharply with his Vedic anonymity as a mere of chaotic opposition.

Abduction of Pradyumna and Subsequent Battle

In the Puranic accounts, Shambara, forewarned by a of his impending doom at the hands of Krishna's son, abducted the infant shortly after his birth to in . He seized the child from Rukmini's side—on the tenth day according to the Bhāgavata Purāṇa, the sixth day in the Viṣṇu Purāṇa, and the seventh in the Harivaṃśa—and cast him into the sea to ensure his death. The infant was swallowed by a large , which was later caught by fishermen and presented to Shambara's household as an offering. While preparing the , Shambara's consort Māyāvatī (an incarnation of the goddess Ratī, wife of the primordial Kāmadeva) discovered the child inside and recognized him as her reborn husband, Kāmadeva, who had previously been incinerated by Śiva. She revived and nurtured Pradyumna in secrecy within Shambara's palace, raising him as her son while concealing his divine origins. As matured rapidly into a youthful of unparalleled beauty and strength, Māyāvatī disclosed his true parentage and trained him in the arcane daitya-vidyā (demonic sorcery) to counter Shambara's mastery of . She imparted knowledge of the mahā-māyā mantras, enabling him to dispel Shambara's various illusory powers, including the seven types described in the . This upbringing transformed into a formidable opponent, embodying the resurgence of love and valor against destructive forces. Upon reaching adulthood, stormed Shambara's fortress, igniting a fierce confrontation. Shambara unleashed his illusions, manifesting phantom armies, wild beasts such as elephants and tigers, and shifting forms to confound his foe; in the Harivaṃśa, he also deployed his hundred sons as warriors. Undeterred, shattered each illusion with his superior māyā—systematically dismantling the deceptive veils—and ultimately struck Shambara down, beheading him with a in the Bhāgavata Purāṇa or employing an eighth counter-illusion in the Viṣṇu Purāṇa to fell him. This victory fulfilled the ancient prophecy, symbolizing the triumph of divine destiny and amorous rebirth over asuric deception. With Shambara vanquished, married Māyāvatī, affirming their eternal bond as Kāmadeva and Ratī. He then returned triumphantly to , where sage Nārada confirmed his identity to Krishna and , reuniting the family and restoring joy to the city. The legend underscores themes of love's resilience and the illusory nature of evil, as detailed primarily in the Bhāgavata Purāṇa (Canto 10, Chapter 55), Viṣṇu Purāṇa (Book 5, Chapter 27), and Harivaṃśa (Vishnu Parva, Chapter 105), with minor variations across texts.
Add your contribution
Related Hubs
User Avatar
No comments yet.