The Disruption of Dakṣa’s Sacrifice, the Hari-Hara Conflict, and the Establishment of Rudra’s Sacrificial Share
भगनेत्रहरं देवं पूष्णो दन्तविनाशनम् । स्तुतिं कुरुतमा शीघ्रं गीतैरेतैस्तु नामभिः । येनायं वः प्रसन्नात्मा वरदत्वं भजेत ह ॥ २१.६३ ॥
bhaganetra-haraṃ devaṃ pūṣṇo danta-vināśanam | stutiṃ kurutamā śīghraṃ gītair etais tu nāmabhiḥ | yenāyaṃ vaḥ prasannātmā varadatvaṃ bhajeta ha || 21.63 ||
जिस देव ने भग का नेत्र हर लिया और पूषा के दाँत तोड़ दिए, उन देव की इन नाम-गीतों से शीघ्र स्तुति करो, जिससे वह प्रसन्न होकर तुम्हें वर देने वाला बने।
Varāha (default, per dialogue framework when not explicit)
Propitiate the deity through timely stuti (sung epithets) to obtain prasāda and varadāna (boons).
Proper praise yields divine favor and boon-bestowal; neglect implies continued obstruction/inauspiciousness (implied).
Stuti is an efficacious upāya: naming the deity through epithets recalls his deeds and awakens prasannatā leading to varadāna.
In crisis or need, employ nāma-stuti with sincerity and speed; let remembrance of divine līlā shape prayer rather than vague petition.
Varāha Purāṇa 21.21.64-66 (execution of the instructed stotra)
It preserves a Purāṇic-style etiological reference to well-known deities (Bhaga and Pūṣan), using brief mythic markers to authorize a practice of stuti (formal praise) as a culturally transmitted ritual-literary convention.
No geographic location is named in this verse; the content is focused on hymnic address and the efficacy of praise rather than sacred topography.
The verse recommends prompt, respectful speech-act practice—offering praise through appropriate epithets—as a disciplined means to cultivate favorable outcomes (boon-granting disposition), framed as a normative cultural instruction rather than coercive doctrine.
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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