Shloka 112
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
गङ्गासलिलधाराय शम्भवे परमेष्ठिने / नमो योगाधिपतये ब्रह्माधिपतये नमः
gaṅgāsaliladhārāya śambhave parameṣṭhine / namo yogādhipataye brahmādhipataye namaḥ
যাঁৰ ওপৰত গংগাজলধাৰা অৱতৰে, সেই পৰমেষ্ঠী শম্ভুক নমস্কাৰ। যোগাধিপতিক নমস্কাৰ; ব্ৰহ্মাধিপতিক নমস্কাৰ।
A devotee/narrative voice offering stuti (hymn of salutation) within the Kurma Purana’s Śaiva-oriented section (contextually aligned with the Purana’s Shiva–Vishnu unity teaching).
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
By calling Śiva “Brahmādhipati” (Lord of Brahman), the verse points to the supreme reality as non-dual Brahman, with Īśvara (Śiva) presented as its sovereign, accessible form—linking devotion (stuti) with the metaphysics of the Absolute.
The verse names Śiva as “Yogādhipati,” implying that authentic yoga culminates in Īśvara-centered discipline—inner control, contemplation, and surrender—typical of the Kurma Purana’s Pāśupata-leaning yoga ethos where the Lord is both the goal and the guide.
Though Śiva is directly praised, the Kurma Purana frequently frames Śiva and Viṣṇu as harmonized manifestations of one supreme principle; calling Śiva the Lord of Brahman supports that non-sectarian, unity-oriented theology rather than rivalry.