Vamana Purana — Sin-Destroying Hymn (Part 1), Shloka 39

The Second Sin-Destroying Hymn (Pāpaśamana Stava) and the Syncretic Praise of Hari-Hara

Devanagari script

स्रुक्स्रुवौ परधामासि कपालोलूखलो ऽरणिः यज्ञपात्राणेयस्त्वमेकधा बहुधा त्रिधा

Transliteration

sruksruvau paradhāmāsi kapālolūkhalo 'raṇiḥ yajñapātrāṇeyastvamekadhā bahudhā tridhā

Translation

[{"question": "Why is Trivikrama linked specifically with the Kālinḍī (Yamunā)?", "answer": "Purāṇic geography often anchors major avatāra-forms to major rivers. Kālinḍī is a principal north-Indian sacred river; associating Trivikrama with it sacralizes the river through the Vāmana/Trivikrama mythic aura of cosmic measurement and divine sovereignty."}, {"question": "What is the significance of listing Bhava at ‘Liṅgabheda’?", "answer": "The name Liṅgabheda signals a Śaiva tīrtha centered on a liṅga-event or liṅga-mark. By placing Bhava there, the text marks it as a Śiva-dominant site within a brVamana Purana,60,40,VamP 60.40,yajñastvaṃ yajamānastvamīḍyastvamasi yājakaḥ jñātā jñeyastathā jñānaṃ dhyeyo dhyātāsi ceśvara,यज्ञस्त्वं यजमानस्त्वमीड्यस्त्वमसि याजकः ज्ञाता ज्ञेयस्तथा ज्ञानं ध्येयो ध्यातासि चेश्वर,Saromahatmya (Sarasvati–Kurukshetra Tirtha Cycle),Stuti (Knowledge and meditation theology),Adhyaya 60 — Stuti presenting the Lord as knower/known/knowledge and meditator/meditated,60.40,yajñastvaṃ yajamānastvamīḍyastvamasi yājakaḥ jñātā jñeyastathā jñānaṃ dhyeyo dhyātāsi ceśvara,yajñas tvaṃ yajamānas tvam īḍyas tvam asi yājakaḥ | jñātā jñeyas tathā jñānaṃ dhyeyo dhyātāsi ceśvara ||,You are the sacrifice

Speakers

• A devotee/narrator voice continuing the stuti within Adhyaya 60’s tirtha-oriented discourse

Primary Deities

• Vishnu
• Shiva
• Agni

Key Themes

• Yajña as cosmic principle
• Ritual implements as divine body (adhyātma-yajña reading)
• Shaiva–Vaishnava convergence (kapāla alongside Vedic ladles)
• Unity-in-diversity (one/many/threefold)

Verse Rasa (Emotional Flavour)

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

FAQs

Why are both Vedic implements (sruk/sruva/araṇi) and a skull-bowl (kapāla) mentioned together?

The list intentionally spans orthodox Vedic yajña and ascetic/Śaiva ritual symbolism. By identifying the Lord with both, the text asserts that the sacred is not confined to one ritual idiom; all legitimate sacrificial and transformative acts are grounded in the same Īśvara.

What might ‘one, many, and threefold’ (ekadhā bahudhā tridhā) imply?

At minimum it states a metaphysical principle: the deity is one reality appearing as many forms. ‘Threefold’ commonly evokes Purāṇic/Vedic triads (e.g., three sacred fires, three Vedas, or three guṇas). The verse leaves the triad open, allowing multiple orthodox readings while preserving the core claim of unity.

How does this relate to the Vāmana Purāṇa’s tirtha emphasis if no place is named here?

In tirtha-mahātmya chapters, hymns often universalize the pilgrimage act: the merit of a place is tied to recognizing the Lord as present in the very structure of worship (yajña). The stuti supplies the theological lens through which the geography becomes spiritually efficacious.