Shloka 150
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
इत्युक्त्वा भगवान् सोमस्तत्रैवान्तरधीयत / तो ऽपि दारुवने तस्मिन् पूजयन्ति स्म शङ्करम् / ब्रह्मचर्यरताः शान्ता ज्ञानयोगपरायणाः
ityuktvā bhagavān somastatraivāntaradhīyata / to 'pi dāruvane tasmin pūjayanti sma śaṅkaram / brahmacaryaratāḥ śāntā jñānayogaparāyaṇāḥ
فلما قال ذلك، اختفى سوما المبارك في الموضع نفسه. وأما هم ففي غابة دارو تلك ظلّوا يعبدون شانكرا، ملازمين للبراهماتشاريا، ساكني القلوب، منصرفين كليًّا إلى يوغا المعرفة.
Narrator (Purāṇic narrator, traditionally Sūta conveying the account within the Kurma Purana)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
By praising jñāna-yoga and inner tranquility as the basis of worship, the verse implies that realization (knowledge) and purity of conduct are central—pointing to the inward recognition of the Self as the ground of true devotion.
It highlights jñāna-yoga supported by brahmacarya and śama (calmness). The implied practice is disciplined living, sense-restraint, and contemplative inquiry leading to steady worship of Śaṅkara.
The Kurma Purana’s synthesis is reflected in presenting Śaṅkara-worship as a yogic path of knowledge and discipline—compatible with Purāṇic dharma and the broader non-sectarian vision where devotion and knowledge converge across Śaiva-Vaiṣṇava frames.