Shloka 111
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
अघोरघोररूपाय वामदेवाय वै नमः / नमः कनकमालाय देव्याः प्रियकराय च
aghoraghorarūpāya vāmadevāya vai namaḥ / namaḥ kanakamālāya devyāḥ priyakarāya ca
অঘোৰ আৰু ঘোৰ—দুয়ো ৰূপধাৰী বামদেৱক নিশ্চয় নমস্কাৰ। লগতে কানকমালাকো নমস্কাৰ—যি দেৱীৰ প্ৰিয় আৰু তেওঁক আনন্দ দান কৰে।
Narrator/Sūta reciting a stotra section (Devī–Śiva praise) within the Kurma Purana’s Purva-bhaga
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
By saluting a deity whose form is both “aghora” (benign) and “ghora” (awe-inspiring), the verse points to a non-dual wholeness: the Supreme can appear as gentle grace and as fierce transformative power without contradiction—one reality presenting different aspects to devotees.
The verse models mantra-based upāsanā (devotional contemplation): repeated namas (salutations) to specific divine aspects (Vāmadeva/Aghora) steadies attention (ekāgratā) and purifies bhāva, which in the Kurma Purana’s broader Shaiva framework supports inner discipline leading toward Pāśupata-aligned devotion and yogic steadiness.
Even while praising Śiva (Vāmadeva/Aghora) and Devī, the Kurma Purana’s larger theological stance treats such forms as complementary revelations of the one supreme principle; thus the stotra reinforces a synthesis where sectarian names differ, but the ultimate divine reality remains unified.