Vamana Purana — Vamana's Birth, Shloka 44

Vamana’s Birth during Bali’s Horse-Sacrifice and the Mapping of Vishnu’s Sacred Presences

Devanagari script

व्रतबन्धं तथेशस्त कृतवान् सर्वसास्त्रवित् ततो ददुः प्रीतियुताः सर्व एव वरान् क्रमात्

Transliteration

vratabandhaṃ tatheśasta kṛtavān sarvasāstravit tato daduḥ prītiyutāḥ sarva eva varān kramāt

Translation

No rivers, lakes, forests, or tīrthas explicitly named in this veVamana Purana,62,45,VamP 62.45,yajñopavītaṃ pulahastvahaṃ ca sitavāsasī mṛgājinaṃ kumbhayonirbharadvājastu mekhalām,यज्ञोपवीतं पुलहस्त्वहं च सितवाससी मृगाजिनं कुम्भयोनिर्भरद्वाजस्तु मेखलाम्,Vamana–Bali Narrative,Dharma Teaching,Adhyaya 62 (Title not supplied in input; context: Vāmana’s brahmacārin-equipment and the gifting of ritual items),62.45,yajñopavītaṃ pulahastvahaṃ ca sitavāsasī mṛgājinaṃ kumbhayonirbharadvājastu mekhalām,yajñopavītaṃ pulahas tv ahaṃ ca sitavāsasī mṛgājinaṃ kumbhayonir bharadvājas tu mekhalām,Pulaha and I gave the sacred thread (yajñopavīta). Kumbhayoni (Agastya) gave the white garments

Speakers

• Narrative voice describing the upanayana/vratabandha and subsequent boon-giving by assembled figures (not named in excerpt).

Primary Deities

• Vishnu (Īśa/Hari implied by immediate context)

Key Themes

• Upanayana as vow-taking (brahmacarya)
• Orderly bestowal of boons (vara-pradāna)
• Śāstra-knowledge as divine attribute
• Ritual correctness (krama)

Verse Rasa (Emotional Flavour)

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

FAQs

Is “vratabandha” identical to upanayana?

In many Dharma and Purāṇic usages, yes: it denotes the formal undertaking of the brahmacarya vow and the initiation that authorizes Vedic study—functionally the upanayana-saṁskāra.

Who are “all of them” that grant boons?

The verse presumes an assembly already introduced in the surrounding narrative (ṛṣis/devas/elders). Without the adjacent verses, their identities cannot be fixed, but the formula indicates a collective blessing scene following initiation.

Why emphasize “kramāt” (in order) in boon-giving?

It reflects a ritualized, dharmic sensibility: blessings and varas are not random but conferred according to precedence and propriety, mirroring the ordered nature of saṁskāra performance.