Shloka 20

Rukmāṅgada–Vāmadeva Saṃvāda: Ahimsa, Hunting, and the Fruit of Dvādaśī-Bhakti

Devanagari script

सहस्रकोटिदातारं कामिनीकुचपीडनम् । अशोकपल्लवाकारं वज्रांकुशविरोहणम् ॥ २० ॥

Transliteration

sahasrakoṭidātāraṃ kāminīkucapīḍanam | aśokapallavākāraṃ vajrāṃkuśavirohaṇam || 20 ||

Translation

ມັນເປັນຜູ້ໃຫ້ທານແລະພອນນັບພັນໂກດ; ເປັນຜູ້ກົດອົບອຸ່ນອົງອົບຂອງນາງຜູ້ຮັກດ້ວຍຄວາມພິໄລ; ຮູບຮ່າງດັ່ງຍອດອະໂສກອ່ອນນຸ່ມ; ແລະມີເຄື່ອງໝາຍວັຊຣະ (vajra) ກັບ ອັງກຸຊະ (aṅkuśa) ປາກົດເທິງກາຍ।

Word by Word

• सहस्र-कोटि-दातारम्: giver of thousands of crores
• सहस्र-कोटि-दातारम्: Karma (कर्म/Appositive object; describing the horse)
• Type: Noun
• Root: सहस्र + कोटि + दातार (प्रातिपदिक; कृदन्त from √दा)
• Form: पुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; बहुपद-तत्पुरुषः (संख्याविशेषण-पूर्वपद) ‘सहस्रकोटीनां दाता’

• कामिनी-कुच-पीडनम्: pressing of women’s breasts
• कामिनी-कुच-पीडनम्: Karma (कर्म/Appositive object; epithet)
• Type: Noun
• Root: कामिनी + कुच + पीडन (प्रातिपदिक; action-noun from √पीड्)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; षष्ठी-तत्पुरुषः ‘कामिनीनां कुचानां पीडनम्’

• अशोक-पल्लव-आकारम्: having the form of an aśoka sprout
• अशोक-पल्लव-आकारम्: Visheshana (विशेषण/Qualifier of implied object)
• Type: Adjective
• Root: अशोक + पल्लव + आकार (प्रातिपदिक)
• Form: पुंलिङ्ग/नपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; बहुपद-तत्पुरुषः ‘अशोकपल्लवस्य आकारः’

• वज्र-अङ्कुश-विरोहणम्: having a mounting-gear like a thunderbolt-goad
• वज्र-अङ्कुश-विरोहणम्: Karma (कर्म/Appositive object; epithet)
• Type: Noun
• Root: वज्र + अङ्कुश + विरोहण (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; बहुपद-तत्पुरुषः (साधन/सम्बन्ध) ‘वज्राङ्कुशेन विरोहणम्/आरोहणोपकरणम्’

Speaker

Narada (within a laudatory/descriptive passage; stuti-style narration)

Vrata Kalpa

Vrata: none

Verse Rasa

Primary Rasa: shringara

Secondary Rasa: adbhuta

FAQs

What is the spiritual significance of this verse in Narada Purana?

The verse functions as a stuti-like epithet list: it magnifies the deity’s power to bestow abundance (dātṛtva) and hints at recognizable iconographic or symbolic marks (vajra, aṅkuśa), supporting devotional recollection (smaraṇa) and praise.

How does this verse explain the path of devotion (Bhakti)?

By concentrating the mind on the deity’s names, forms, and attributes, the verse encourages bhakti through praise and remembrance—classic Purāṇic practice where repeated contemplation of divine qualities is itself a devotional discipline.

What practical Vedic knowledge (Vedanga) is highlighted here?

The verse mainly reflects stuti and lakṣaṇa (descriptive iconography) rather than a specific Vedāṅga procedure; its practical takeaway is mantra-style recitation and disciplined remembrance, not ritual geometry, astrology, or grammar instruction.