Vamana Purana — Shiva's Wedding Procession (Part 2), Shloka 53
Shiva’s Wedding Procession to Kailasa and the Marriage of Girija (Kali)
अथोवाच महादेवो दत्तं मालिनि मुञ्च माम् सौभाग्यं निजगोत्रीयं यो ऽस्यास्तं शृणु वच्मि ते
athovāca mahādevo dattaṃ mālini muñca mām saubhāgyaṃ nijagotrīyaṃ yo 'syāstaṃ śṛṇu vacmi te
ତାପରେ ମହାଦେବ କହିଲେ—“ମାଲିନୀ, ମୋତେ ଛାଡ଼; ଦାନ ଦିଆଯାଇଛି। ତୁମ ଗୋତ୍ରର ସୌଭାଗ୍ୟବାନ (ବର) କିଏ, ଶୁଣ; ମୁଁ ତୁମକୁ କହୁଛି।Vamana Purana,28,11,VamP 28.11,samutpatya ca vegena himādriśikharaṃ śivam ṭaṅkacchinnaṃ prayatnena vidhātrā nirmitaṃ tathā,समुत्पत्य च वेगेन हिमाद्रिशिखरं शिवम् टङ्कच्छिन्नं प्रयत्नेन विधात्रा निर्मितं तथा,Andhaka Vadha,Sacred Geography / Mythic Topography (Himālaya-Śiva peak),Adhyaya 28 (title not provided in input; description of Himādri-śikhara associated with Śiva),11,samutpatya ca vegena himādriśikharaṃ śivam ṭaṅkacchinnaṃ prayatnena vidhātrā nirmitaṃ tathā,samutpatya ca vegena himādri-śikharaṃ śivam ṭaṅka-chinnaṃ prayatnena vidhātrā nirmitaṃ tathā,Rising swiftly
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FAQs
In Purāṇic idiom, gotra-language can function beyond strict human genealogy: it can signal belonging, affinity, or ‘of one’s own side.’ Here Śiva frames the ‘saubhāgya’ as ‘of your own gotra,’ preparing an identification that collapses sectarian distance—what is ‘yours’ is not other than the supreme auspicious principle.
The line suggests Mālinī is physically holding or clinging to Śiva—often a dramatic marker of intense devotion, petition, or ritual grasp. Śiva indicates the boon is already granted (dattaṃ), so the devotee may now let go and listen to the doctrinal clarification.
Not directly. Vāmana Purāṇa frequently embeds doctrinal identifications inside tīrtha-mahātmya narration; however, this śloka contains no explicit place-name. Its function is theological/relational, setting up the next verse’s identification of the ‘auspicious one’ with Viṣṇu.