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
ဟုတာရှ (အဂ္နိ) သည် «သက္တိ» (လှံတံအမျိုးအစား) ကို ပေး၏။ တောင်သမီး (အဒြိသုတာ) သည် ဝတ်ရုံကို ပေး၏။ ဂုရုသည် တောင်ဝှေ့တံ (ဒဏ္ဍ) ကို ပေး၏။ ကုတိလာသည် ကမဏ္ဍလု (ရေခွက်) ကို ပေး၏။ ဟရိသည် ပန်းကုံးကို ပေး၏။ တြိရှူလကိုင်ရှင်သည် အလံကို ပေး၏။ မဃဝန် (ဣန္ဒြ) သည် လည်ပင်းနှင့် ရင်ဘတ်ပေါ်တွင် ဝတ်ရန် လည်ဆွဲကို ပေး၏။
{ "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.