Vamana Purana — Shiva's Wedding Procession (Part 1), Shloka 30
Shiva’s Wedding Procession to Kailasa and the Marriage of Girija (Kali)
सदारो ऽहं समं पुत्रैर्भृत्यैर्नप्तृभिरव्ययाः किङ्करो ऽस्मि स्थितो युष्मदाज्ञाकारी तदुच्यताम्
sadāro 'haṃ samaṃ putrairbhṛtyairnaptṛbhiravyayāḥ kiṅkaro 'smi sthito yuṣmadājñākārī taducyatām
Yo, junto con mi esposa, mis hijos, mis servidores y mis nietos—oh venerables—estoy aquí como vuestro asistente, dispuesto a cumVamana Purana,26,32,VamP 26.32,ityevaṃ coditaḥ sarvairṛṣibiḥ kaśyapādibhiḥ pratyuvāca paraṃ vākyaṃ girirājaṃ tamaṅgirāḥ,इत्येवं चोदितः सर्वैरृषिबिः कश्यपादिभिः प्रत्युवाच परं वाक्यं गिरिराजं तमङ्गिराः,Saro-mahātmya / Kurukṣetra–tīrtha-māhātmya Frame,Aṅgiras responds to the sages; formal address to the mountain-king (dialogue progression),Adhyāya 26 (title not provided in input; contextual: tīrtha-mahātmya frame with Ṛṣi dialogue),32,इत्येवं चोदितः सर्वैरृषिभिः कश्यपादिभिः ।
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FAQs
Dharma is portrayed as communal and embodied: not only the individual but the whole household aligns itself to righteous instruction. The ethic is readiness-to-serve (seva-bhāva) as a direct generator of puṇya and social harmony.
Like the prior verses, this is ācāra/dharma material nested in a māhātmya setting, rather than cosmology or dynastic history. It supports Purāṇic didactic aims alongside the tīrtha descriptions.
The inclusion of wife, sons, servants, and grandsons symbolizes the extension of dharma across generations and social roles. ‘Standing as kiṅkara’ conveys ego-effacement and the sacralization of service—an inner ‘tīrtha’ parallel to outer pilgrimage.