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Vamana Purana — Shiva's Wedding Procession (Part 2), Shloka 31

Shiva’s Wedding Procession to Kailasa and the Marriage of Girija (Kali)

Devanagari script

स एष येनाङ्गमानङ्गतां कृतं कन्दर्पनाम्नः कुसुमायुधस्य क्रतोः क्षयी दक्षविनाशकर्ता भगाक्षिहा शूलधरः पिनाकी

Transliteration

sa eṣa yenāṅgamānaṅgatāṃ kṛtaṃ kandarpanāmnaḥ kusumāyudhasya kratoḥ kṣayī dakṣavināśakartā bhagākṣihā śūladharaḥ pinākī

Translation

正是这位神，使爱神迦摩——名为建达尔帕、以花为武器者——化为无形无身；他毁坏祭祀，促成达克沙的覆灭，击毁婆伽之眼；他执三叉戟，挽持毗那迦神弓。

Word by Word
सःhe
सः:
Karta (कर्ता/Subject)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; सर्वनाम (pronoun)
एषःthis (one)
एषः:
Karta (कर्ता/Subject)
TypeNoun
Rootएतद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), एकवचन; निर्देशवाचक-सर्वनाम (demonstrative)
येनby whom
येन:
Karana (करण/Instrument)
TypeNoun
Rootयद् (सर्वनाम-प्रातिपदिक)
Formपुं/नपुंसकलिङ्ग, तृतीया (3rd/Instrumental), एकवचन; सम्बन्ध/साधन (relative pronoun)
अङ्गम्body
अङ्गम्:
Karma (कर्म/Object)
TypeNoun
Rootअङ्ग (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन
अनङ्गताम्bodilessness
अनङ्गताम्:
Karma (कर्म/Object)
TypeNoun
Rootअनङ्गता (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया (2nd), एकवचन; भाववाचक (abstract noun)
कृतम्made, caused
कृतम्:
Kriya (क्रिया/Verbal predicate)
TypeVerb
Rootकृ (धातु) + क्त (कृदन्त-प्रत्यय)
Formभूतकृत् (past passive participle/क्त), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; कर्मणि प्रयोग-सूचक (PPP)
कन्दर्पनाम्नःof (him) named Kandarpa
कन्दर्पनाम्नः:
Sambandha (सम्बन्ध/Genitive)
TypeNoun
Rootकन्दर्प (प्रातिपदिक) + नामन् (प्रातिपदिक)
Formषष्ठी-तत्पुरुष (genitive determinative): ‘कन्दर्पस्य नाम’ इति; पुंलिङ्ग, षष्ठी (6th/Genitive), एकवचन
कुसुमायुधस्यof the flower-weaponed (Cupid)
कुसुमायुधस्य:
Sambandha (सम्बन्ध/Genitive)
TypeNoun
Rootकुसुम (प्रातिपदिक) + आयुध (प्रातिपदिक)
Formषष्ठी-तत्पुरुष/कर्मधारयार्थ: ‘कुसुमम् आयुधं यस्य’ (flower-weaponed); पुंलिङ्ग, षष्ठी (6th), एकवचन
क्रतोःof (Dakṣa’s) sacrifice
क्रतोः:
Sambandha (सम्बन्ध/Genitive)
TypeNoun
Rootक्रतु (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (6th/Genitive), एकवचन
क्षयीdestroyer, one who causes destruction
क्षयी:
Visheshana (विशेषण/Qualifier)
TypeAdjective
Rootक्षयिन् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), एकवचन; विशेषण (adjective)
दक्षविनाशकर्ताmaker of Dakṣa’s destruction
दक्षविनाशकर्ता:
Karta (कर्ता/Subject)
TypeNoun
Rootदक्ष (प्रातिपदिक) + विनाश (प्रातिपदिक) + कर्तृ (प्रातिपदिक)
Formषष्ठी-तत्पुरुष: ‘दक्षस्य विनाशस्य कर्ता’; पुंलिङ्ग, प्रथमा (1st), एकवचन
भगाक्षिहाslayer of Bhaga’s eye
भगाक्षिहा:
Karta (कर्ता/Subject)
TypeNoun
Rootभग (प्रातिपदिक) + अक्षि (प्रातिपदिक) + हन् (धातु) → ह (कृदन्त/प्रातिपदिक)
Formषष्ठी-तत्पुरुष: ‘भगस्य अक्षिणः हन्ता’; पुंलिङ्ग, प्रथमा (1st), एकवचन
शूलधरःtrident-bearer
शूलधरः:
Karta (कर्ता/Subject)
TypeNoun
Rootशूल (प्रातिपदिक) + धर (प्रातिपदिक)
Formउपपद-तत्पुरुष: ‘शूलं धरति’ (one who bears a trident); पुंलिङ्ग, प्रथमा (1st), एकवचन
पिनाकीbearer of the Pināka bow
पिनाकी:
Karta (कर्ता/Subject)
TypeNoun
Rootपिनाकिन् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), एकवचन; तद्धितान्त (possessor: -इन्)
Speakers
Women of the mountain-lord’s household (continuing identification/praise)
Primary Deities
ShivaKama (Kandarpa)DakshaBhaga
Key Themes
Śiva’s supremacy through mythic deedsDidactic recollection of major Śaiva myths (Kāma-dahana, Dakṣa-yajña)Iconography (trident, Pināka)Śaiva theology within broader Purāṇic narrative
Verse Rasa (Emotional Flavour)

{ "primaryRasa": "vira", "secondaryRasa": "raudra", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

It refers to the Kāma-dahana myth: Śiva burns the love-god Kāma with his third eye, rendering him ‘anaṅga’ (bodiless). The phrase is a compact allusion that also explains Kāma’s epithet Anaṅga in later tradition.

Both belong to the Dakṣa-yajña cycle: Śiva disrupts Dakṣa’s sacrifice (kratu-kṣaya), Dakṣa is ruined, and Bhaga (an Āditya participating in the rite) is punished—here remembered as losing his eyes. The verse uses these as credentials of Śiva’s irresistible authority over ritual arrogance.

Not directly in this verse. The events (Kāma-dahana, Dakṣa-yajña) have rich geographic traditions in other texts, but since no place-name is stated here, a strict Vāmana Purāṇa gazetteer would record them as ‘event-references without explicit toponyms’ unless adjacent verses supply locations.

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