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 ||
Segeralah memuji Sang Dewa yang mengambil mata Bhaga dan menghancurkan gigi Pūṣan, dengan nyanyian nama-nama ini, agar Ia berkenan dan menjadi pemberi anugerah bagimu.
Varāha (default, per dialogue framework when not explicit)
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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