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
ထိုနေရာ၌ စည်းကမ်းအတိုင်း ရေချိုးပြီးနောက် ဟာဋကေရှ್ವರသို့ ရောက်လာကာ နန္ဒယန္တီကိုလည်းကောင်း၊ ထိုနေရာ၌ ရပ်နေသော ဒေဝဝတီကိုလည်းကောင်း မြင်တွေ့하였다။
{ "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.