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
ഹുതാശൻ (അഗ്നി) ശക്തി (കുന്തം) നൽകി; അദ്രിസുത (പർവതകন্য) വസ്ത്രം നൽകി; ഗുരു ദണ്ഡം നൽകി; ആ കുഠിലാ കമണ്ഡലു നൽകി; ഹരി മാല നൽകി; ശൂലധരൻ പതാക നൽകി; മഘവാൻ (ഇന്ദ്രൻ) കഴുത്തിലും നെഞ്ചിലും ധരിക്കാവുന്ന ഹാരം നൽകി।
{ "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.