Jabali on the Banyan Tree Shloka 69 - Vamana Purana | Kannada | Vedapath

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Vamana Purana — Jabali on the Banyan Tree, Shloka 69

Jabali Bound on the Banyan Tree and Nandayanti’s Appeal at Sri-Kantha on the Yamuna

Devanagari script

तत्र स्थिताया रम्भोरु ख्याता देववती शुभा आगमिष्यति दैत्यस्य पुत्री कन्दरमालिनः

Transliteration

tatra sthitāyā rambhoru khyātā devavatī śubhā āgamiṣyati daityasya putrī kandaramālinaḥ

Translation

‘ಓ ರಂಭೋರು! ನೀ ಅಲ್ಲಿ ನೆಲೆಸಿರುವಾಗ, ಕಂದರಮಾಲಿನ್ ಎಂಬ ದೈತ್ಯನ ಪುತ್ರಿ, ಶುಭವೂ ಖ್ಯಾತವೂ ಆದ ದೇವವತೀ ಅಲ್ಲಿ ಬರುವುದು.’

Word by Word

तत्रthere

स्थितायाःof (you) staying

रम्भोरुO one with thighs like Rambhā’s

ख्याता(she is) renowned

देववतीDevavatī

शुभाauspicious

आगमिष्यतिwill come

दैत्यस्यof the demon

पुत्रीdaughter

कन्दरमालिनःof Kandaramālin

Speakers

(Contextual frame) A narrator-sage describing to a listener the destined meeting at the tīrtha; the verse itself is a prophetic/announcing statement.

Primary Deities

Shiva (Mahadeva)

Key Themes

Tirtha MahimaSacred rendezvous at a tīrthaPurāṇic onomastics (named women of tapas/merit)Asura genealogy intersecting with tīrtha narrative

Verse Rasa (Emotional Flavour)

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

FAQs

Who is Devavatī here, and why is her lineage (Daitya-daughter) mentioned in a tīrtha context?

Devavatī is presented as a renowned, auspicious woman whose arrival is significant for the tīrtha’s narrative. Purāṇas often mark tīrthas as meeting-points where beings of diverse lineages—Deva, Asura, human, and ascetic—converge; naming her as a Daitya’s daughter highlights the tīrtha’s integrative power and the crossing of cosmic/social boundaries.

What does the epithet ‘Rambhoru’ indicate?

‘Rambhoru’ is a conventional kāvya-style epithet meaning ‘one with thighs like Rambhā (the celestial nymph),’ used to address or describe a woman of striking beauty; it does not necessarily identify Rambhā herself.

Does this verse itself name the tīrtha?

Not directly; it presupposes the location already established in the surrounding passage. The explicit geographical anchors—Saptagodāvarī and Hāṭaka—appear in the next verses, especially v.71.