Birth of Skanda (Kartikeya) Shloka 76 - Vamana Purana | German | Vedapath

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Vamana Purana — Birth of Skanda (Kartikeya), Shloka 76

The Birth and Consecration of Skanda (Kartikeya) at Kurukshetra

Devanagari script

कालिन्द्याः कालकन्दश्च नर्मदाया रणोत्कटः गोदावर्याः सिद्धयात्रस्तमसायाद्रिकम्पकः 31.75 सहस्रबाहुः सीताया वञ्जूलायाः सितोदरः मन्दाकिन्यास्तथा नन्दो विपाशायाः प्रियङ्करः

Transliteration

kālindyāḥ kālakandaśca narmadāyā raṇotkaṭaḥ godāvaryāḥ siddhayātrastamasāyādrikampakaḥ 31.75 sahasrabāhuḥ sītāyā vañjūlāyāḥ sitodaraḥ mandākinyāstathā nando vipāśāyāḥ priyaṅkaraḥ

Translation

“Für die Kālin̄dī (Yamunā) gibt es Kālakanda; für die Narmadā, Raṇotkaṭa; für die Godāvarī, Siddhayātra; für die Tamasā, Adrikampaka. (Ebenso:) für die Sītā, Sahasrabāhu; für die Vañjūlā, Sitodara; für die Mandākinī, Nanda; und für die Vipāśā, Priyaṅkara.”

Word by Word

kālindyāḥof Kālindī (Yamunā)

kālakandaḥKālakanda (name)

caand

narmadāyāḥof Narmadā

raṇotkaṭaḥRaṇotkaṭa (fierce in battle; name)

godāvaryāḥof Godāvarī

siddhayātraḥSiddhayātra (successful-journey; name)

tamasāyāḥof Tamasā

adrikampakaḥAdrikampaka (mountain-shaker; name)

sahasrabāhuḥSahasrabāhu (thousand-armed; name)

sītāyāḥof Sītā

vañjūlāyāḥof Vaṅjūlā

sitodaraḥSitodara (white-bellied; name)

mandākinyāḥof Mandākinī

tathāalso/likewise

nandaḥNanda (name)

vipāśāyāḥof Vipāśā

priyaṅkaraḥPriyaṅkara (dear-maker; name)

Speakers

Narrator voice within the Purāṇic dialogue (exact interlocutors not provided) mapping specific gaṇas to specific rivers.

Primary Deities

Skanda (Guha/Kārttikeya)

Key Themes

Sacred geography as a network of river powersRiver guardianship and attendant-deity assignmentTīrtha ecology (who presides over a nadī)Cataloguing for pilgrimage/ritual remembrance

Verse Rasa (Emotional Flavour)

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

FAQs

What is the function of assigning a named gaṇa to each river?

It sacralizes geography by personifying each river’s protective/ritual agency through a specific attendant being. For pilgrims and ritualists, such mappings explain who is to be invoked, propitiated, or remembered when approaching a given nadī.

Is ‘Sītā’ here the goddess Sītā or a river?

In this verse it is a river-name within a list of nadīs. Purāṇic literature frequently uses ‘Sītā’ as a cosmographic river (notably among great rivers in broader Purāṇic geography), and the parallel structure (‘X-āyāḥ Y’) indicates a nadī with its associated gaṇa.

Can ‘Tamasā’ and ‘Vañjūlā’ be identified with modern rivers?

‘Tamasā’ is often correlated in some traditions with the Tons/Tamas in North India, but Purāṇic usage can be multivalent. ‘Vañjūlā’ is less securely identified and may reflect a regional hydronym known to the compilers or local pilgrimage circuits. The verse’s primary intent is the sacral mapping rather than modern cartographic precision.