Shloka 113
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
प्राणाय च नमस्तुभ्यं नमो भस्माङ्गरागिने / नमस्ते घनवाहाय दंष्ट्रिणे वह्निरेतसे
prāṇāya ca namastubhyaṃ namo bhasmāṅgarāgine / namaste ghanavāhāya daṃṣṭriṇe vahniretase
سلامٌ لك بوصفك برانا، نَفَسَ الحياة ذاته؛ وسلامٌ لك يا من تلطّخ جسدك بالرماد المقدّس. سلامٌ لك يا راكب السحاب؛ وسلامٌ لذي الأنياب كأنياب الفيل، الذي بذرُه نارٌ.
A devotee/sage reciting a Rudra-stuti within the Kurma Purana’s Upari-bhaga context (Shaiva–Vaishnava synthesis praise-section).
Primary Rasa: adbhuta
Secondary Rasa: raudra
FAQs
By saluting the deity as Prāṇa itself, the verse points to the indwelling principle that animates all beings—suggesting the Lord is present as the life-force within, not merely as an external form.
The focus on Prāṇa aligns with prāṇāyāma and inner contemplation, while the ash-mark (bhasma) evokes Pāśupata/Śaiva discipline—renunciation, purification, and identity with the Lord through sacred observance.
Though the epithets are Rudra-like, the verse appears inside a Purāṇic framework known for synthesis; it treats the praised Lord’s power (Prāṇa/Agni-tejas) as universal—supporting the Kurma Purana’s non-sectarian, integrative theology.