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The Disruption of Dakṣa’s Sacrifice, the Hari-Hara Conflict, and the Establishment of Rudra’s Sacrificial Share
नमस्त्रिनेत्रार्त्तिहाराय शम्भो त्रिशूलपाणे विकृतास्यरूप । समस्तदेवेश्वर शुद्धभाव प्रसीद रुद्राच्युत सर्वभाव ॥ २१.६८ ॥
namas trinetrārttiharāya śambho triśūlapāṇe vikṛtāsyarūpa | samastadeveśvara śuddhabhāva prasīda rudrācyuta sarvabhāva || 21.68 ||
اے شَمبھو! تین آنکھوں والے، رنج و کرب دور کرنے والے—آپ کو نمسکار۔ اے ترشول بردار، ہیبت ناک چہرہ اختیار کرنے والے! تمام دیوتاؤں کے اِیشور، پاکیزہ باطن—مہربان ہوں؛ اے رُدر، اے اَچُیوت، سراپا ہمہ صفات!
Varāha (default, as speaker is not explicit in the excerpt)
It exemplifies Purāṇic stuti style and the use of shared epithets (e.g., Rudra and Acyuta) that scholars often cite when discussing theological convergence and fluid deity-identification in early medieval Sanskrit literature.
No specific geographic toponym appears in this verse; it is a hymn of praise focused on divine attributes rather than sacred geography.
The verse foregrounds humility and the pursuit of śuddha-bhāva (purity of intent/disposition) as a philosophical posture, expressed through respectful address and a request for prasāda (grace/clarity).
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