Dakṣa’s Progeny, Nṛsiṃha–Varāha Avatāras, and Andhaka’s Defeat
Hari–Hara–Śakti Synthesis
त्वमिन्द्ररूपो वरुणाग्निरूपो हंसः प्राणो मृत्युरन्तासि यज्ञः / प्रजापतिर्भगवानेकरुद्रो नीलग्रीवः स्तूयसे वेदविद्भिः
tvamindrarūpo varuṇāgnirūpo haṃsaḥ prāṇo mṛtyurantāsi yajñaḥ / prajāpatirbhagavānekarudro nīlagrīvaḥ stūyase vedavidbhiḥ
ພຣະອົງປາກົດເປັນອິນທຣະ; ປາກົດເປັນວະຣຸນະ ແລະ ອັກນິ. ພຣະອົງແມ່ນ ຫັງສະ, ແມ່ນລົມຫາຍໃຈຊີວິດ (ປຣານະ), ແລະຍັງເປັນຄວາມຕາຍ ແລະຈຸດສິ້ນສຸດ; ພຣະອົງແມ່ນຍັດຍະ (ພິທີບູຊາ) ເອງ. ພຣະອົງແມ່ນ ປຣະຊາປະຕິ; ພຣະອົງແມ່ນ ພະຄະວານ, ຣຸທຣະອົງດຽວ—ນີລະກຣີວະ—ຜູ້ຮູ້ເວດສັນລະເສີນ.
A devotee/sage offering stuti (hymn) to the Supreme Lord identified with Rudra and the cosmic functions (within the Kurma Purana’s Shaiva–Vaishnava synthesis)
Primary Rasa: adbhuta
Secondary Rasa: shanta
It presents the Supreme as the single reality appearing as many—deities (Indra, Varuṇa, Agni), cosmic principles (prāṇa, mṛtyu), and sacred action (yajña), implying one Lord pervading all functions and forms.
The verse supports contemplative integration (dhyāna) where the practitioner recognizes one Īśvara in breath (prāṇa), in impermanence (mṛtyu/anta), and in disciplined sacred action (yajña), aligning inner practice with Vedic-Pāśupata devotion.
By calling the praised Supreme “Bhagavān” and also “Eka-Rudra, Nīlagrīva,” it affirms a non-sectarian unity: the one Lord is worshipped through both Vaiṣṇava language (Bhagavān) and Śaiva identity (Rudra/Śiva).