Vamana Purana — Portents at Bali's Sacrifice, Shloka 29

Portents at Bali’s Sacrifice and the Kośakāra’s Son: The Power of Past Karma

Devanagari script

साब्रवीत् राक्षसपते मया स्थाप्य निजं शिशुम् कोशकारद्विजगृहे तस्यानीतः प्रभो सुतः

Transliteration

sābravīt rākṣasapate mayā sthāpya nijaṃ śiśum kośakāradvijagṛhe tasyānītaḥ prabho sutaḥ

Translation

{"scene_description": "A luminous sacred figure with a radiant chest where Śrī (Lakṣmī-like) and the ocean (Samudra personified) appear as miniature icons; the mind region crowned by a crescent moon; the throat/neck bearing Aditi as a maternal goddess figure; concentric rings around the body inscribed with vidyā/mantra glyphs.", "primary_figures": ["Śrī (Lakṣmī)", "Samudra (personified ocean)", "Candra (Moon)", "Aditi", "Deha-devatā figure"], "setting": "Inner-body mandala with icon-panels at chest, head/mind, and throat; encircling vidyā rings like protective halos", "color_palette": ["gold", "lotus pink", "deep ocean blue", "moon white", "turquoise", "saffron"], "tanjore_prompt": "Tanjore style, gold-leaf chest panel showing Śrī seated on lotus beside a stylized ocean deity, crescent moon above the brow, Aditi at the throat as a maternal icon, concentric mantra rings around the figure, rich jewelry and temple arch", "pahari_prompt": "Pahari miniature, gentle pastel figure, chest vignette with Lakṣmī and ocean waves, moon in the mind area, Aditi at the neck with maternal tenderness, delicate circular bands of script-like vidyā motifs", "kerala_mural_prompt": "Kerala mural, bold outlines, saturated colors, Lakṣmī and Samudra in the chest medallion, large crescent moon near the head, Aditi at throat, vidyā rings as patterned bands, temple mural symmetry", "pattachitra_prompt": "Pattachitra scroll, central figure with compartmentalized icon-panels: Śrī and Samudra in chest, moon at head, Aditi at neck, surrounding rings filled with decorative script motifs, ornate border patterns"}

Speakers

• Ghaṭodara’s wife speaking to Ghaṭodara

Key Themes

• Adharma: substitution of infants (deception)
• Brāhmaṇa household as locus of sacred power
• Impending śāpa (curse) due to offense against a dvija

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "bibhatsa", "secondaryRasa": "bhayanaka", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

Who/what is “Kośakāra” in this verse?

Kośakāra appears as an identifying name/epithet for a brāhmaṇa (dvija). Etymologically it can mean “maker of kośa (sheath/container),” but in narrative usage it functions as a proper designation of the brāhmaṇa whose household is violated.

Why is the brāhmaṇa’s house emphasized rather than a forest or tīrtha?

The narrative stresses dharma through social-sacral space: a dvija-gṛha is treated as a protected sphere. Violating it triggers consequences comparable to offenses at a shrine, because brāhmaṇa tapas and knowledge are themselves ‘sacred geography’ in social form.

What ethical breach is central here?

The act combines deception (placing her own child) and abduction (bringing the brāhmaṇa’s son). In Purāṇic moral logic, harm to a brāhmaṇa family invites swift retribution through śāpa and the force of tapas.