Birth of Skanda (Kartikeya) Shloka 72 - Vamana Purana | Burmese | Vedapath

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Vamana Purana — Birth of Skanda (Kartikeya), Shloka 72

The Birth and Consecration of Skanda (Kartikeya) at Kurukshetra

Devanagari script

सुप्रभं च सुकर्माणं ददौ धाता गणेश्वरौ सुव्रतं सत्यसन्धं च मित्रः प्रदाद द्विजोत्तम

Transliteration

suprabhaṃ ca sukarmāṇaṃ dadau dhātā gaṇeśvarau suvrataṃ satyasandhaṃ ca mitraḥ pradāda dvijottama

Translation

ဓာတာသည် ဂဏေရှဝရ နှစ်ပါးဖြစ်သော သုప్రဘ နှင့် သုကර්မာ ကို ပေးအပ်하였다။ ထို့နောက် မိတ္တရသည် (ထပ်မံ) သုဝရတ နှင့် သတ္တယသန္ဓ ကို ပေးအပ်하였다၊ အို ဒွိဇောတ္တမ။

Word by Word

suprabhamSuprabha (name)

caand

sukarmāṇamSukarmāṇa (name)

dadaugave

dhātāDhātā (the Creator)

gaṇeśvarauthe two lords of the gaṇas (names)

suvratamSuvrata (name)

satyasandhamtrue to his pledge

caand

mitraḥMitra (name)

pradādagave

dvijottamaO best of the twice-born

Speakers

Narrator addressing a Brahmin interlocutor (“dvijottama”)continuing the donor-list of gaṇa chiefs

Primary Deities

DhātāMitraSkanda (implied recipient in the sequence)Śiva (implied through gaṇa structure)

Key Themes

Aditya participation in demon-slaying coalitionsGaṇeśvara hierarchy (chiefs of attendants)Ethical epithets (truth, vows, good action) encoded as names

Verse Rasa (Emotional Flavour)

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

FAQs

Does “Gaṇeśvara” here mean the deity Gaṇeśa?

Not necessarily. In many Purāṇic passages, gaṇeśvara means “a chief of a troop (gaṇa),” i.e., a commander among attendants. The elephant-headed Gaṇeśa is also called Gaṇeśvara, but the context here is a roster of multiple gaṇeśvaras, indicating a rank/title rather than the single well-known deity.

Why do Dhātā and Mitra (Ādityas) appear in a Śaiva/Skanda attendant list?

Purāṇic war-myths often depict a pan-deity alliance. Ādityas embody cosmic order (ṛta/dharma); their contribution of attendants with names like Suvrata and Satyasandha symbolically frames the campaign as enforcement of vows, truth, and right order.

What does the address “dvijottama” tell us about the narrative setting?

It signals a didactic frame: the speaker is instructing a Brahmin sage or learned listener. This is typical of Purāṇic transmission, where mythic catalogues are embedded in dialogue and presented as authoritative recitation.