Uttara Bhaga Adhyaya 37 Shloka 100 - Kurma Purana | Arabic | Vedapath

Vyasa

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Shloka 100

Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga

Devanagari script

भस्मपाण्डुरदिग्धाङ्गो नग्नो विकृतलक्षणः / उल्मुकव्यग्रहस्तश्च रक्तपिङ्गललोचनः

Transliteration

bhasmapāṇḍuradigdhāṅgo nagno vikṛtalakṣaṇaḥ / ulmukavyagrahastaśca raktapiṅgalalocanaḥ

Translation

كانت أطرافه مطلية بالرماد حتى غدت شاحبة كالغبار المقدّس؛ يمشي عارياً، بسماتٍ ظاهرةٍ غريبة تدلّ على نسكٍ غير مألوف. ويداه مشغولتان بحمل شعلةٍ متّقدة، وعيناه بلونٍ أحمرَ مائلٍ إلى البنيّ؛ فيبدو في هيئة ناسكٍ مهيبٍ شديد.

Word by Word

भस्मपाण्डुरदिग्धाङ्गःwhose limbs are smeared and pale with ash

नग्नःnaked

विकृतलक्षणःof strange/altered appearance

उल्मुकव्यग्रहस्तःwhose hand is busied with a firebrand

चand

रक्तपिङ्गललोचनःwhose eyes are reddish-tawny

Speaker

Narrator (Purāṇic voice, traditionally Vyāsa/Sūta framing) describing the ascetic’s outward characteristics in the Kurma Purana’s Shaiva-oriented instruction

Verse Rasa

Primary Rasa: raudra

Secondary Rasa: bhayanaka

Characters & Entities

Pāśupata (implied)

Bhasma (sacred ash, implied Shaiva marker)

FAQs

How does this verse explain the nature of the Supreme Self (Atman)?

Indirectly: it stresses external renunciant marks (ash, nudity, austere appearance), implying that such signs are secondary supports; realization of the Self is not the costume but the inner discipline typically taught alongside Pāśupata practice.

What Yoga or Meditative practices are highlighted here?

The verse highlights Pāśupata-style ascetic observances (vrata/ācāra) and outward disciplines—use of bhasma and severe comportment—often paired in this tradition with inner yoga: restraint, mantra, and single-pointed devotion to Īśvara.

How does this verse depict the relationship between Shiva and Vishnu?

By presenting a Shaiva ascetic ideal within the Kurma Purana (a Vaiṣṇava-linked Purāṇa through Lord Kūrma), it reflects the text’s synthesis: devotion to Īśvara is taught without sectarian rupture, allowing Shaiva Pāśupata disciplines within a broader Purāṇic unity.