Shloka 10
Oṅkāra-Liṅga and the Secret Pañcāyatana Liṅgas of Kāśī: Kṛttivāseśvara-Māhātmya
अत्र देवर्षयः पूर्वं सिद्धा ब्रह्मर्षयस्तथा / उपास्य देवमीशानं प्राप्तवन्तः परं पदम्
atra devarṣayaḥ pūrvaṃ siddhā brahmarṣayastathā / upāsya devamīśānaṃ prāptavantaḥ paraṃ padam
هنا، في الأزمنة السالفة، قام الرِّشِيّون الإلهيون، ومعهم السِّدْهَة والبرهمارشِيّون العظام، بعبادة الرب إيشانا، فنالوا المقام الأسمى.
Narrator (Purana discourse voice, within a tirtha-mahatmya/praise passage)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
By stating that worship of Īśāna leads to “paramaṃ padam” (the supreme state), the verse points to liberation as the highest realization—often understood in the Kaurma tradition as abiding in the supreme reality through grace and direct spiritual attainment.
The key practice is upāsanā—devotional worship combined with contemplative attendance on the Lord. In Shaiva-Pāśupata framing, such disciplined devotion and inner focus culminate in siddhi and finally mokṣa (paramaṃ padam).
Although Īśāna (Shiva) is explicitly praised as the liberating Lord here, the Kurma Purana broadly presents a harmonizing theology where devotion to the supreme Lord—whether expressed through Shaiva or Vaishnava names—leads to the same highest goal.