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
火神阿耆尼(Hutāśa)赐予一柄śakti(如矛之武器);山之女(Adrisutā)赐予衣裳;师尊(Guru)赐予杖;库提拉(Kuṭilā)赐予水罐(kamaṇḍalu);哈利(Hari)赐予花鬘;持三叉戟者赐予旗幡;摩伽梵(因陀罗)赐予项链,使佩于颈与胸前。
{ "primaryRasa": "vira", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
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.