Kurma Purana — Uttara Bhaga, Shloka 15
Agnihotra, Seasonal Śrauta Duties, and the Authority of Śruti–Smṛti–Purāṇa
न सोमयागादधिको महेशाराधने क्रतुः / समो वा विद्यते तस्मात् सोमेनाभ्यर्चयेत् परम्
na somayāgādadhiko maheśārādhane kratuḥ / samo vā vidyate tasmāt somenābhyarcayet param
في عبادةِ مهيشا لا توجدُ شعيرةٌ قربانيةٌ أسمى من قربان السُّوما، ولا ما يساويه. فلذلك ينبغي عبادةُ العليّ بالسُّوما (بتقدمة السُّوما).
Lord Kūrma (Viṣṇu) instructing in a Śaiva-oriented teaching frame (Shaiva–Vaishnava synthesis)
Primary Rasa: vira
Secondary Rasa: shanta
FAQs
By calling the object of worship “Param,” the verse points beyond a merely ritual result to the Supreme principle; the Soma-offering becomes a means of orienting the sacrificer toward the highest Reality, not merely toward finite heavenly gains.
The verse foregrounds karma-yoga in a Vedic form: disciplined ritual action (kratu) offered with devotion (ārādhana) to Maheśvara. In the Kurma Purana’s spirit, such worship supports inner purification that complements Pāśupata-oriented devotion and contemplation.
With Lord Kūrma as the teacher while exalting Maheśvara-worship, the text models Shaiva–Vaishnava synthesis: Viṣṇu affirms Śiva’s supremacy as “Param” in this context, presenting the Supreme as approachable through multiple divine forms without sectarian contradiction.