Birth of Skanda (Kartikeya) Shloka 48 - Vamana Purana | Japanese | Vedapath

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Vamana Purana — Birth of Skanda (Kartikeya), Shloka 48

The Birth and Consecration of Skanda (Kartikeya) at Kurukshetra

Devanagari script

प्रणिपत्य च कामारिमुमां च गिरिनन्दिनीम् दृष्ट्वा हुताशनं प्रीत्या कुटिलां कृत्तिकास्तथा

Transliteration

praṇipatya ca kāmārimumāṃ ca girinandinīm dṛṣṭvā hutāśanaṃ prītyā kuṭilāṃ kṛttikāstathā

Translation

そして、カーマーリ（シヴァ）と、山の娘ウマー（パールヴァティー）に礼拝し、さらにフターシャナ（アグニ）を見て、クッティカーたち—クティラーら—もまた、愛敬と歓喜をもって近づいた。

Word by Word

प्रणिपत्यhaving bowed down

चand

कामारिम्the enemy of Kāma (Śiva)

उमाम्Umā (Pārvatī)

चand

गिरिनन्दिनीम्daughter of the mountain

दृष्ट्वाhaving seen

हुताशनम्fire (Agni)

प्रीत्याwith joy

कुटिलाम्crooked / oblique

कृत्तिकाःthe Kṛttikās (Pleiades)

तथाlikewise

Speakers

Narrative voice describing the deities’ gestures of reverence toward Śiva and Umāand the affectionate presence/approach of the Kṛttikās upon seeing Agni.

Primary Deities

Śiva (Kāmāri)Umā/Pārvatī (Girinandinī)Agni (Hutāśana)Kṛttikās (including Kuṭilā)

Key Themes

Reverence (praṇipāta) to Śiva-ŚaktiAgni’s ritual-central roleKṛttikās as maternal figures in Skanda’s mythosShaiva mythic network around Skanda’s origins

Verse Rasa (Emotional Flavour)

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

FAQs

Why is Śiva called ‘Kāmāri’ in this context?

‘Kāmāri’ recalls the well-known episode where Śiva burns Kāma (the god of desire). The epithet underscores Śiva’s ascetic mastery and the subordination of desire—an important theological backdrop to narratives involving divine birth and cosmic conflict.

Who are the Kṛttikās, and why are they associated with affection here?

The Kṛttikās (Pleiades) are portrayed in Purāṇic traditions as nurturing figures connected to Skanda/Kārttikeya’s early care. Their affectionate approach signals their maternal/guardian role within the Skanda cycle.

Does ‘Girinandinī’ identify a specific sacred geography?

Not by itself. It indicates Pārvatī’s identity as ‘daughter of the mountain’ (commonly linked to the Himālaya in broader tradition), but this verse does not name a particular mountain, tīrtha, river, or forest.