Vamana Purana — Shiva's Wedding Procession (Part 2), Shloka 58
Shiva’s Wedding Procession to Kailasa and the Marriage of Girija (Kali)
ततो ऽब्रवीद्वरो ब्रह्मन् न द्विजान् हन्तुमर्हसि अमी महर्षयो धन्या वालखिल्याः पितामह
tato 'bravīdvaro brahman na dvijān hantumarhasi amī maharṣayo dhanyā vālakhilyāḥ pitāmaha
tataḥ: then; śubha: auspicious; harmya-tala: palace-terrace, upper floor/terrace of a mansion; hiraṇmaya: golden, made of gold (or gold-like splendor); surāḥ: the gods; paśyanti: they see, behold; śaṅkara: Śiva; kālī: the Goddess in her Kālī aspect; ceṣṭita: acts, movements, sportive behavior; devaḥ: the Lord (contextually Śiva; could be ‘the god’ as principal deity of the scene); samaṃ: together with; kuśāṅgī: ‘slender-limbed’ woman (epithet of the Goddess); lokān-juṣṭa: enjoyed/visited/frequented by the worlds; padam: place, abode, station; āsasāda: approached, arrived at.
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FAQs
Tīrtha sections frequently embed dharmic norms: the sanctity of initiated persons and sages is reinforced as part of the moral ecology of sacred places. The verse frames the Vālakhilyas as ‘dhanya maharṣis,’ making violence against them a grave adharma that would also pollute the sacred narrative space.
Pitāmaha (‘Grandfather’) is a standard epithet of Brahmā, the progenitor of beings. Its use here confirms that the admonition is directed to Brahmā, urging him to recognize the newly manifested Vālakhilyas as legitimate, venerable ṛṣis.
In Purāṇic diction, varaḥ can denote a superior deity or authoritative sage intervening to prevent adharma. Without adjacent verses, identification is uncertain; candidates typically include Śiva, Viṣṇu, or a presiding ṛṣi who clarifies the status of the Vālakhilyas.