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
พระจันทร์ผู้เป็นเจ้าแห่งดวงดาว ซึ่งร่วงโรยเพราะถูกเผาผลาญด้วยคำสาปของทักษะ ได้รับการฟื้นคืนความเต็มเปี่ยมโดยศังกระ—คือพระวิษณุผู้ทรงมวยผม (กปัรทิน) เอง
{ "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.