Kurma Purana — Uttara Bhaga, Shloka 15
Agnihotra, Seasonal Śrauta Duties, and the Authority of Śruti–Smṛti–Purāṇa
न सोमयागादधिको महेशाराधने क्रतुः / समो वा विद्यते तस्मात् सोमेनाभ्यर्चयेत् परम्
na somayāgādadhiko maheśārādhane kratuḥ / samo vā vidyate tasmāt somenābhyarcayet param
In der Verehrung Maheśas gibt es kein Opfer, das dem Soma-Opfer überlegen wäre—und keines ist ihm gleich. Darum soll man das Höchste durch Soma (die Soma-Darbringung) verehren.
Lord Kūrma (Viṣṇu) instructing in a Śaiva-oriented teaching frame (Shaiva–Vaishnava synthesis)
Primary Rasa: vira
Secondary Rasa: shanta
FAQs
By calling the object of worship “Param,” the verse points beyond a merely ritual result to the Supreme principle; the Soma-offering becomes a means of orienting the sacrificer toward the highest Reality, not merely toward finite heavenly gains.
The verse foregrounds karma-yoga in a Vedic form: disciplined ritual action (kratu) offered with devotion (ārādhana) to Maheśvara. In the Kurma Purana’s spirit, such worship supports inner purification that complements Pāśupata-oriented devotion and contemplation.
With Lord Kūrma as the teacher while exalting Maheśvara-worship, the text models Shaiva–Vaishnava synthesis: Viṣṇu affirms Śiva’s supremacy as “Param” in this context, presenting the Supreme as approachable through multiple divine forms without sectarian contradiction.