Birth of Skanda (Kartikeya) Shloka 101 - Vamana Purana | Vietnamese | Vedapath

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Vamana Purana — Birth of Skanda (Kartikeya), Shloka 101

The Birth and Consecration of Skanda (Kartikeya) at Kurukshetra

Devanagari script

जलेश्वरीं कुक्कुटिकां सुदामां लोहमेखलाम् वपुष्मत्युत्मुकाक्षी च कोकनामा महाशनी रौद्रा कर्कटिका तुण्डा श्वेततीर्थो ददौ त्विमाः

Transliteration

jaleśvarīṃ kukkuṭikāṃ sudāmāṃ lohamekhalām vapuṣmatyutmukākṣī ca kokanāmā mahāśanī raudrā karkaṭikā tuṇḍā śvetatīrtho dadau tvimāḥ

Translation

Śveta-tīrtha đã ban các hiện diện/tuỳ tùng thánh danh sau: Jaleśvarī, Kukkuṭikā, Sudāmā, Lohamekhalā, Vapuṣmatī, Utmukākṣī, Kokanāmā, Mahāśanī, Raudrā, Karkaṭikā và Tuṇḍā.

Word by Word

जलेश्वरीम्Jaleśvarī (lady of waters; a woman named so)

कुक्कुटिकाम्Kukkuṭikā (a woman named so)

सुदामाम्Sudāmā (a woman named so)

लोहमेखलाम्Lohamekhalā (iron-girdled; a woman named so)

वपुष्मतीम्Vapuṣmatī (possessing beauty/body; a woman named so)

उत्मुकाक्षीम्Utmukākṣī (a woman named so)

चand

कोकनामा(she) whose name is Koka / Kokanāmā

महाशनीMahāśanī (great eater/consuming; a woman named so)

रौद्राRaudrā (a woman named so)

कर्कटिकाKarkaṭikā (a woman named so)

तुण्डाTuṇḍā (a woman named so)

श्वेततीर्थःŚvetatīrtha (a person named Śvetatīrtha)

ददौgave

तुindeed/but

इमाःthese (fem. pl.)

Speakers

Narratorial voice within the Saromāhātmya (context: cataloguing tīrtha-associated beings and endowments)

Primary Deities

Śiva (implied via gaṇa/mātṛ framework)Śakti / Mātṛkās (implied)

Key Themes

Tīrtha personificationŚākta/Śaiva retinues (mātṛ-gaṇa)Sacred geography as a network of named powers

Verse Rasa (Emotional Flavour)

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

FAQs

Who or what is “Śveta-tīrtha” here—just a place, or a deity?

In Purāṇic tīrtha-māhātmyas, a tīrtha is frequently treated as both a geographic locus and a sacral agent. The grammar “Śveta-tīrtho dadau” allows the tīrtha to function as a personified power that ‘bestows’ attendant presences, indicating that the place is conceived as an active dispenser of merit and protection.

Why are so many feminine names listed—are these the Mātṛkās?

The verse uses the semantic field of mātaraḥ and fierce epithets (e.g., Raudrā, Mahāśanī), aligning with the broader Śaiva-Śākta idea of Mātṛ-type powers and gaṇas stationed at sacred sites. The list may not match the classical ‘Seven/Eight Mothers’ set exactly; rather, it reflects local or tīrtha-specific śaktis integrated into the Purāṇic map.

What is the geographical takeaway if only one tīrtha is named?

Even a single named tīrtha functions as a node in the Vāmana Purāṇa’s sacral geography. The attached roster of named powers is a metadata signature: it marks Śveta-tīrtha as a place with a defined protective/ritual ecology, not merely a coordinate.