Vamana Purana — Prahlada's Pilgrimage, Shloka 16

Prahlada’s Pilgrimage and the Origin of the Sudarshana–Trishula Exchange (Jalodbhava Episode)

Devanagari script

पार्श्वे भाद्रपदायुग्मे पूजयित्वा विधानतः गुडं सलेहकं दद्याद् दोहदे देवकीर्तितम्

Transliteration

pārśve bhādrapadāyugme pūjayitvā vidhānataḥ guḍaṃ salehakaṃ dadyād dohade devakīrtitam

Translation

{"bhagavata_parallel": "Naimiṣa as the paradigmatic tīrtha-forest where sages gather (BhP 1.1). Lists of tīrthas and their pāpa-hara power are common across Purāṇas though these specific names are local to this text/tradition.", "vishnu_purana_parallel": null, "ramayana_connection": null, "mahabharata_echo": "MBh 3 (Tīrtha-yātrā) similarly enumerates tīrthas and their fruits.", "other_puranas": ["Skanda Purāṇa (regional tīrtha lists)", "Padma Purāṇa (tīVamana Purana,54,17,VamP 54.17,dve kukṣī revatīyoge dohade mudgamodakāḥ anurādhāsu jaṭharaṃ ṣaṣṭhikānnaṃ ca dohade,द्वे कुक्षी रेवतीयोगे दोहदे मुद्गमोदकाः अनुराधासु जठरं षष्ठिकान्नं च दोहदे,Saromahatmiya,Tirtha Mahima / Vrata-Vidhi (ritual observance),Adhyaya 54 (Saro-mahātmya; nakṣatra-linked offerings and food-gifts),54.17,dve kukṣī revatīyoge dohade mudgamodakāḥ anurādhāsu jaṭharaṃ ṣaṣṭhikānnaṃ ca dohade,dve kukṣī revatī-yoge dohade mudga-modakāḥ | anurādhāsu jaṭharaṃ ṣaṣṭhikānnaṃ ca dohade ||,For the two ‘kukṣi’ (flanks/bellies) when Revatī is conjoined (prevailing)

Speakers

• Not specified in the excerpt (instructional voice within Saro-mahātmya).

Primary Deities

• Vishnu

Key Themes

• Nakṣatra-based vrata prescriptions
• Aṅga-pūjā (pārśva worship)
• Dana/offerings of sweets
• Scriptural authorization (vidhi)

Verse Rasa (Emotional Flavour)

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

FAQs

What is meant by ‘Bhādrapadā-yugma’ (the Bhādrapadā pair)?

It refers to the two consecutive lunar mansions Pūrvabhādrapadā and Uttarabhādrapadā. The verse treats them as a combined ritual window (yugma) for a single prescription.

Why offer guḍa and a ‘leha’ (lickable sweet)?

Sweet offerings are common in vrata contexts as symbols of auspiciousness, nourishment, and devotional ‘pleasing’ (prīṇana). Here they function as the dohada—an offering specifically matched to the Bhādrapadā period.

Does ‘devakīrtitam’ imply a direct divine command?

In Purāṇic idiom, ‘devakīrtita’ signals that the prescription is not merely customary but is presented as divinely sanctioned—either spoken by a deity in the narrative frame or validated as authoritative tradition.