The Cāturmāsya Observances and the Sleeping–Awakening Cycle of the Gods (Hari–Hara Worship)
भुयो ऽसिं वरणां भूयो भूयो ऽपि वरणामसिम् लुलंस्त्रिणेत्रवह्न्यार्त्तो भ्रमते ऽलातचक्रवत्
bhuyo 'siṃ varaṇāṃ bhūyo bhūyo 'pi varaṇāmasim lulaṃstriṇetravahnyārtto bhramate 'lātacakravat
“Muli akong pumasok sa Varṇā—muli at muli, tunay ngang pumasok ako sa Varṇā.” Pinahihirapan ng apoy ng Tatlong-Mata (Śiva), siya’y nanginginig at umiikot na parang umiikid na sulo ng baga.
{ "primaryRasa": "bhayanaka", "secondaryRasa": "raudra", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
Affliction (ārti) can persist even with repeated attempts at remedy; the text emphasizes perseverance in seeking dharmic means (tīrtha, tapas, divine refuge) rather than despair.
Not a dynastic or creation-account passage; it functions as māhātmya/upa-ākhyāna supporting dharma and tīrtha-prāśaṃsā (praise of sacred places), common in purāṇic didactic layers.
‘Triṇetra-vahni’ points to Śiva’s destructive/transformative tejas; Sūrya spinning like an alāta-cakra conveys uncontrolled heat and agitation—cosmic energy needing containment, ritually and geographically, through the sanctified river-space.