Vamana Purana — Jabali on the Banyan Tree, Shloka 70
Jabali Bound on the Banyan Tree and Nandayanti’s Appeal at Sri-Kantha on the Yamuna
तथान्या सुह्यकसुता नन्दयन्तीति विश्रुता अञ्जनस्यैव तत्रापि समेष्यति तपस्विनी तथापरा वेदवती पर्जन्यदुहिता शुभा
tathānyā suhyakasutā nandayantīti viśrutā añjanasyaiva tatrāpi sameṣyati tapasvinī tathāparā vedavatī parjanyaduhitā śubhā
তদ্রূপ সুহ্যকের কন্যা বলে প্রসিদ্ধ নন্দয়ন্তীও সেখানে সমবেত হবে; তপস্বিনী অঞ্জনাও সেখানে উপস্থিত হবে। আর পর্জন্যের শুভ কন্যা বেদবতীও (সেখানে) আসবে।
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FAQs
Enumeration functions as a ‘tīrtha-catalogue’ device: the holiness of a place is demonstrated by the convergence of renowned figures—especially tapasvinīs—whose presence (or worship) sacralizes the geography and signals a destined ritual/mythic event.
The name Vedavatī is shared across Purāṇic/Itihāsa traditions; without additional identifiers in these verses, the text primarily uses her as a recognized exemplary figure (notably ‘auspicious’ and of divine-rain lineage). Cross-identification requires the surrounding chapter narrative.
It foregrounds ascetic merit as the qualifying power for tīrtha participation. In tīrtha-māhātmyas, tapasvinīs often serve as living proofs of the site’s potency and as agents through whom boons, visions, or divine meetings occur.