Kurma Purana — Uttara Bhaga, Shloka 91
Prākṛta-pralaya, Pratisarga Doctrine, and the Ishvara-Samanvaya of Yoga and Devotion
रुद्रागतिः प्रसादश्च अन्तर्धानं पिनाकिनः / पितामहस्योपदेशः कीर्त्यते रक्षणाय तु
rudrāgatiḥ prasādaśca antardhānaṃ pinākinaḥ / pitāmahasyopadeśaḥ kīrtyate rakṣaṇāya tu
ويُوصَفُ مسارُ رودرا ورضاهُ الرحيم، واختفاءُ حاملِ قوسِ بيناكا؛ كما تُعلَنُ وصيّةُ الجدِّ الأكبر (براهما) لأجلِ الحماية.
Sūta (narrator) recounting the Purāṇic episode to the sages
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
By highlighting Rudra’s “gati” (divine course) and “prasāda” (grace), the verse implies that protection and spiritual stability ultimately rest on divine governance and favor—pointing to a higher, ordering reality that transcends ordinary visibility (antardhāna).
No specific technique is named, but the emphasis on prasāda (grace) and rakṣaṇa (protection) aligns with Kurma Purana’s devotional-yogic orientation: disciplined dharma supported by surrender and remembrance of Śiva’s lordship, a recurring prerequisite for higher yogic attainment in Shaiva-Pāśupata frameworks.
Even without naming Viṣṇu here, the Kurma Purana’s broader synthesis frames Śiva’s acts (movement, grace, disappearance) and Brahmā’s instruction as parts of a single protective divine order—consistent with the text’s non-sectarian tendency to harmonize Śaiva and Vaiṣṇava theologies.