Shloka 32
Kuru's Consecration — Kuru’s Consecration and the Sanctification of Samantapañcaka (Kurukshetra)
तथैवोरुयुगं प्रादान्मया छिन्नौ च तावुभौ ततः स मे शिरः प्रादात् तेन प्रीते ऽस्मि तस्य च वरदो ऽस्मीत्यथेत्युक्ते कुरुर्वरमयाचत
tathaivoruyugaṃ prādānmayā chinnau ca tāvubhau tataḥ sa me śiraḥ prādāt tena prīte 'smi tasya ca varado 'smītyathetyukte kururvaramayācata
Demikian juga baginda mempersembahkan sepasang pahanya, dan aku memotong kedua-duanya. Kemudian dia mempersembahkan kepalanya kepadaku; oleh sebab itu aku berkenan kepadanya. Apabila dikatakan, “Aku pemberi anugerah,” maka Kuru (raja) memohon suatu anugerah.
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FAQs
The climax is the offering of the head—symbolically the seat of identity and pride—showing that the highest dāna is self-surrender. Divine pleasure (prasāda) arises not from the quantity given but from the completeness of relinquishment.
This is didactic-carita within Vamśānucarita: a king in the Kuru line (or addressed as ‘Kuru’) exemplifies dharma, culminating in divine boon-bestowal—typical Purāṇic moral narrative rather than genealogical listing or cosmogenesis.
Thighs represent stability/support; the head represents ego and selfhood. The sequence (arms → thighs → head) maps a progressive stripping of power, foundation, and identity, ending in grace: when the self is surrendered, the Lord becomes ‘varada’ (boon-giver).