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
એ જ રીતે સુહ્યકની પુત્રી તરીકે પ્રસિદ્ધ નન્દયંતી પણ ત્યાં આવશે; અને તપસ્વિની અંજના પણ ત્યાં જ પહોંચશે. તેમજ પર્જન્યની શુભ પુત્રી વેદવતી પણ (ત્યાં) આવશે.
{ "primaryRasa": "adbhuta", "secondaryRasa": "shanta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
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.