Ritadhvaja Aids Galava Shloka 45 - Vamana Purana | Tagalog | Vedapath

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Vamana Purana — Ritadhvaja Aids Galava, Shloka 45

Ritadhvaja’s Aid to Galava and Andhaka’s Infatuation with Gauri

Devanagari script

वनस्पतिषु वृक्षेषु गच्छध्वं प्रणिपत्याम्बिकां क्रमात्

Transliteration

vanaspatiṣu vṛkṣeṣu gacchadhvaṃ praṇipatyāmbikāṃ kramāt

Translation

“Pumaroon kayo sa gitna ng mga punong marangal at ng lahat ng puno; at sa pagyukod kay Ambikā, lumapit kayo nang paisa-isang hakbang ayon sa wastong kaayusan.”

Word by Word

vanaspatiṣuamong trees/plant-lords

vṛkṣeṣuin/among trees

gacchadhvamgo (you all)

praṇipatyahaving prostrated

ambikāmAmbikā

kramātin due order/gradually

Speakers

Narrative voice addressing a group of female divinities/attendants (continuation of the injunction)

Primary Deities

Ambikā

Key Themes

Proper approach to the GoddessRitual humility (praṇipāta)Sacrality of trees/forest spaceOrdered movement in worship (kramāt)

Verse Rasa (Emotional Flavour)

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

FAQs

What does ‘kramāt’ imply in a ritual or narrative sense?

‘Kramāt’ signals regulated, respectful progression—approaching the deity in proper sequence (physical steps, ritual stages, or hierarchical order), contrasting with impulsive or transgressive entry into sacred space.

Why mention both ‘vanaspati’ and ‘vṛkṣa’?

The pairing distinguishes eminent ‘forest-lords’ (vanaspati) from ordinary trees (vṛkṣa), emphasizing the entire arboreal environment as a sacred medium for encountering Ambikā.

Is this a reference to a specific sacred grove?

Not explicitly. It functions as a generalized sacral-geographic motif: the Goddess is approached in/through wooded terrain, supporting later localization of Ambikā shrines in groves.