Prahlada’s Pilgrimage Circuit: Tirtha-Mahatmya from Naimisha to Rudrakoti and Shalagrama
यो दक्षशापनिर्दग्धः क्षयी ताराधिपः शशी आप्यायितः शङ्करेण विष्णुना सकपर्दिना
yo dakṣaśāpanirdagdhaḥ kṣayī tārādhipaḥ śaśī āpyāyitaḥ śaṅkareṇa viṣṇunā sakapardinā
ദക്ഷന്റെ ശാപത്താൽ ദഗ്ധനായി ക്ഷയിച്ച നക്ഷത്രാധിപനായ ചന്ദ്രൻ, ശങ്കരനായ—കപർദിയായ വിഷ്ണുവാൽ—വീണ്ടും പൂർണ്ണതയിൽ സ്ഥാപിതനായി।
{ "primaryRasa": "adbhuta", "secondaryRasa": "shanta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
This alludes to the well-known Purāṇic cycle where Soma incurs Dakṣa’s displeasure and is cursed to waste away; the Moon’s periodic waning is read as the ongoing effect of that curse, while waxing is attributed to divine replenishment (āpyāyana).
The verse deliberately overlays identities: Śaṅkara (Kapardin) is named, then the act is attributed to Viṣṇu as well. This is a common Purāṇic strategy to teach functional unity or mutual indwelling of Hari and Hara, especially in a tirtha context where sectarian boundaries are softened.
It provides a ‘charter myth’ explaining why the deity is called Someśvara and why the place is efficacious: the site is remembered as the locus of Soma’s restoration, making it a place associated with healing, replenishment, and divine grace.