The Birth and Consecration of Skanda (Kartikeya) at Kurukshetra
शक्ति हुताशो ऽद्रिसुता च वस्त्रं दण्डं गुरुः सा कुटिला कमण्डलुम् मालां हरिः शूलधरः पताकां कण्ठे च हारं मघवानुरस्तः
śakti hutāśo 'drisutā ca vastraṃ daṇḍaṃ guruḥ sā kuṭilā kamaṇḍalum mālāṃ hariḥ śūladharaḥ patākāṃ kaṇṭhe ca hāraṃ maghavānurastaḥ
ಹುತಾಶ (ಅಗ್ನಿ) ಶಕ್ತಿಯನ್ನು (ಭಾಲ) ನೀಡಿದನು; ಅದ್ರಿಸುತಾ (ಪರ್ವತಕನ್ಯೆ) ವಸ್ತ್ರವನ್ನು ನೀಡಿದಳು; ಗುರು ದಂಡವನ್ನು ನೀಡಿದನು; ಆ ಕುಟಿಲಾ ಕಮಂಡಲುವನ್ನು ನೀಡಿದಳು; ಹರಿ ಮಾಲೆಯನ್ನು ನೀಡಿದನು; ಶೂಲಧರ ಪತಾಕೆಯನ್ನು ನೀಡಿದನು; ಮತ್ತು ಮಘವಾನ್ (ಇಂದ್ರ) ಕಂಠ-ಉರಸ್ಸಿನಲ್ಲಿ ಧರಿಸಬಹುದಾದ ಹಾರವನ್ನು ನೀಡಿದನು।
{ "primaryRasa": "vira", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
Such lists encode the ritual identity of a sacred site: the tīrtha is not only a place to bathe but a locus with prescribed symbols, guardianship, and liturgical ‘equipment.’ The objects function as markers of authority (daṇḍa), ascetic sanctity (kamaṇḍalu), victory/visibility (patākā), and devotional offering (mālā, hāra).
Yes. The verse places Viṣṇu (Hari) and Śiva (Śūladhara) in a single coordinated act of bestowal, a common Purāṇic strategy to present tīrthas as pan-sectarian spaces where multiple divine powers cooperate.
Grammatically it reads as a proper name within the donation list (“sā kuṭilā kamaṇḍalum…”). In tīrtha catalogues, such names often denote localized śaktis/attendants incorporated into the broader Purāṇic pantheon; without additional nearby verses, it is safest to treat Kuṭilā as a named feminine power associated with the site’s ritual ecology.