Shloka 27
Meru-Topography: Cities of Brahmā and the Dikpālas; Descent of Gaṅgā; Varṣa-Lotus and Boundary Mountains
तत्र भोगाभिलिप्सूनां भक्तानां परमेष्ठिनः / निवासः कल्पितः पूर्वं देवदेवेन शूलिना
tatra bhogābhilipsūnāṃ bhaktānāṃ parameṣṭhinaḥ / nivāsaḥ kalpitaḥ pūrvaṃ devadevena śūlinā
هناك، لأتباع باراميشْثِن (Parameṣṭhin) من العابدين الذين لا يزالون يتوقون إلى اللذّات، قُدِّرَت من قبلُ دارُ إقامةٍ بأمرِ إلهِ الآلهة—شُولِين (Śūlin) شِيفا، حاملِ الرمحِ الثلاثي.
Narrator (Purāṇic dialogue voice) describing a Śaiva tirtha/abode within the Kurma Purana’s devotional geography
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
By naming Śiva as Parameṣṭhin, it implies a supreme presiding reality who governs the dispensation of results; even desire-bound devotees are guided toward a divinely ordered path, suggesting the Supreme as the regulator of karma and spiritual ascent.
No specific technique is stated; the verse instead frames a graded spiritual economy: devotees with residual bhoga-desire are given an appropriate sacred ‘nivāsa,’ aligning with Purāṇic discipline where devotion and merit gradually purify desire—an idea compatible with Pāśupata-oriented purification leading toward higher yoga.
Though Śiva is explicitly praised as Devadeva and Parameṣṭhin, the Kurma Purana’s broader synthesis presents such devotion within a unified dharmic framework where sectarian forms serve the one supreme order; this verse supports that integrative Purāṇic stance by emphasizing divine governance over devotees’ aims.