Shukra’s Curse on King Danda and Andhaka’s Challenge to Shiva
तत्र स्नात्वा विधानेन संप्राप्तो हाटकेश्वरम् ददृशे नन्दयन्ती च स्थितां देववतीमपि
tatra snātvā vidhānena saṃprāpto hāṭakeśvaram dadṛśe nandayantī ca sthitāṃ devavatīmapi
هناك، بعدما اغتسل وفق الشعائر المقرَّرة، بلغ هاطكيشڤارا (Hāṭakeśvara)؛ فأبصر نندايَنتي (Nandayantī)، وأبصر أيضًا ديفافتي (Devavatī) قائمةً في ذلك الموضع.
{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
It functions as both: grammatically it is the object of ‘reached’ (saṃprāptaḥ), indicating a destination (a shrine/tīrtha), while semantically it names Śiva in a specific local manifestation. Purāṇas commonly fuse shrine and deity under one toponymic theonym.
In tīrtha-geography contexts, such feminine names frequently denote rivers/streams, ponds, or localized sacred presences personified as goddesses. The wording ‘sthitām’ (“situated/standing there”) suits geographic features as well as personified deities; absent further context, they are best tagged as named sacred features (likely water-bodies/tīrthas).
Purāṇic tīrtha passages often encode ritual protocol: merit arises not merely from visiting but from correct observance (vidhi)—bath, purity, and then darśana. This line signals that the site’s efficacy is tied to prescribed practice, not only geography.