Vamana Purana — Birth of Skanda (Kartikeya), Shloka 103
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
ஹுதாஷன் (அக்னி) சக்தி (வேல்) அளித்தான்; அத்ரிசுதா (மலைமகள்) ஆடை அளித்தாள்; குரு தண்டம் அளித்தார்; அந்த குடிலா கமண்டலு அளித்தாள்; ஹரி மாலை அளித்தான்; சூலதரன் கொடி அளித்தான்; மவன் (இந்திரன்) கழுத்தும் மார்பும் அணியத் தகுந்த ஹாரத்தை அளித்தான்।
{ "primaryRasa": "vira", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
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.