The Birth and Consecration of Skanda (Kartikeya) at Kurukshetra
उत्केसं पङ्कजं शक्रो रविर्दण्डकपिङ्गलौ चन्द्रो मणिं वसुमणिमश्विनौ वत्सनन्दिनौ
utkesaṃ paṅkajaṃ śakro ravirdaṇḍakapiṅgalau candro maṇiṃ vasumaṇimaśvinau vatsanandinau
ອິນທຣະ (ສະກຣະ) ປະທານນາມ «ອຸດເກສະ» ແລະ «ປັງກະຈະ»; ພຣະອາທິດ (ຣະວິ) ປະທານ «ດັນຑະກະ» ແລະ «ປິງກະລະ»; ພຣະຈັນ (ຈັນທຣະ) ປະທານ «ມະນິ»; ວະສຸທັງຫຼາຍ ປະທານ «ວະສຸມະນິ»; ແລະອັດສະວິນຄູ່ ປະທານ «ວັດສະນັນດິນາ».
{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
Such lists act as a ‘devatā-pramāṇa’—a legitimizing register that ties a sacred presence (often a liṅga, shrine, or tīrtha-deity) to multiple Vedic/Purāṇic gods. The epithets encode qualities (radiance, discipline, fertility, purity) that pilgrims are meant to contemplate and ritually invoke.
In māhātmya literature, the same sacred locus is frequently praised through many names bestowed by different gods. The intent is not polytheistic fragmentation but layered sacrality: one tīrtha/shrine is ‘seen’ through multiple divine lenses.
Pilgrimage texts often map cosmic order onto geography. Solar/lunar epithets (Piṅgala, Maṇi) sacralize the site as a microcosm of time, light, and auspicious rhythm—key to vows, bathing rites, and calendrical observances.