Vamana Purana — Shiva's Kedara Tirtha, Shloka 77
Shiva’s Kedara-Tirtha and the Rise of Mura: From Shaiva Pilgrimage to Vaishnava Theology
पुन्नाम्नो नरकात् त्राति पुत्रस्तेनेह गीयते सेषपापहरः शिष्य इतीयं वैदिकी श्रुतिः
punnāmno narakāt trāti putrasteneha gīyate seṣapāpaharaḥ śiṣya itīyaṃ vaidikī śrutiḥ
«ລາວຊ່ວຍກູ້(ບັນພະບຸລຸດ) ອອກຈາກນະລົກຊື່ ‘ປຸນນາມ’; ເພາະສະນັ້ນ ຈຶ່ງຖືກຂັບຮ້ອງວ່າ ‘ປຸດຕະ’ (ບຸດ) ໃນນີ້. ສິດ(ສິດສະຍາ) ກຳຈັດບາບທີ່ເຫຼືອ—ນີ້ແມ່ນສຣຸຕິແຫ່ງເວດະກ່າວໄວ້»។
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FAQs
Purāṇic and Dharmaśāstra traditions often give a folk-etymology: ‘put’ (a hell) + ‘tra’ (to save) → putra, ‘one who saves from Put/Punnāma.’ The verse uses this exegetical device to emphasize the son’s role in ancestral rites (śrāddha, piṇḍa, lineage continuity) believed to aid forefathers in adverse post-mortem states.
The statement reflects the idea that spiritual succession can substitute for biological succession in certain dharmic outcomes. A properly trained disciple continues Vedic rites, preserves the teacher’s dharma, and performs obligations (including funerary/commemorative acts in some traditions), thereby ‘clearing what remains’—i.e., completing what was left undone or purifying residual demerit through continued dharmic practice.
The verse attributes the idea to ‘vaidikī śrutiḥ,’ a common Purāṇic way of asserting high authority. In practice, it reflects a broader Brahmanical interpretive tradition (śruti-smṛti-purāṇa synthesis) where Vedic authority is invoked to validate dharma teachings, including the elevated status of the guru-disciple relationship.