Shloka 114
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
ब्रह्मणश्च शिरो हर्त्रे नमस्ते कालरूपिणे / आगतिं ते न जनीमो गतिं नैव च नैव च / विश्वेश्वर महादेव यो ऽसि सो ऽसि नमो ऽस्तु ते
brahmaṇaśca śiro hartre namaste kālarūpiṇe / āgatiṃ te na janīmo gatiṃ naiva ca naiva ca / viśveśvara mahādeva yo 'si so 'si namo 'stu te
سلامٌ لك، يا من سلبتَ رأسَ براهما، يا من صورتُه كالا، أي الزمان. لا نعرف مجيئك ولا نعرف ذهابك حقًّا. يا فيشفِشڤرا، يا مهاديڤا—مهما تكن فأنت هو؛ فلتكن لك السجدة.
Devotees/sages offering a Śiva-stuti within the Kurma Purana’s Upari-bhāga discourse (Śaiva praise embedded in the Purāṇic narration)
Primary Rasa: adbhuta
Secondary Rasa: bhayanaka
FAQs
By declaring that Śiva’s coming and going are unknowable, the verse points to a reality beyond temporal change—an absolute principle not limited by birth, movement, or destination, akin to the Atman/Brahman beyond time.
The verse supports contemplative absorption (dhyāna) on Īśvara as Kāla-transcendent: the practitioner meditates on the Lord as beyond all measurable transitions, cultivating vairāgya and one-pointed devotion (bhakti) aligned with Pāśupata-oriented theism.
In the Kurma Purana’s synthetic theology, such Śiva-stuti is presented without sectarian conflict: honoring Mahādeva as Viśveśvara coheres with the Purāṇa’s broader view that the Supreme is one, praised through Śiva/Vişṇu forms according to context.