Shloka 7
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
चामीकरवपुः श्रीमान् पूर्णचन्द्रनिभाननः / मत्तमातङ्गगामनो दिग्वासा जगदीश्वरः
cāmīkaravapuḥ śrīmān pūrṇacandranibhānanaḥ / mattamātaṅgagāmano digvāsā jagadīśvaraḥ
Goldleibig und von glückverheißender Herrlichkeit strahlend, war sein Antlitz wie der volle Mond; er schritt mit der majestätischen Gangart eines berauschten Elefanten—die Himmelsrichtungen selbst als Gewand—er ist Jagadīśvara, der Herr des Universums.
A narrator/sage voice within a stuti-context (praise of the Supreme Lord as Jagadīśvara, consistent with Shaiva–Vaishnava synthesis in the Kurma Purana)
Primary Rasa: adbhuta
Secondary Rasa: shringara
FAQs
By portraying Jagadīśvara as sky-clad (digvāsā) and universally sovereign (jagadīśvaraḥ), the verse points to a Reality not limited by social or material coverings—an all-pervading Lord whose splendor is intrinsic rather than acquired.
The verse supports dhyāna (contemplative visualization): meditating on the Lord’s luminous form (golden body, moon-like face) stabilizes the mind, a common Purāṇic aid to inner absorption aligned with the Kurma Purana’s broader yoga-oriented teaching.
Using the title Jagadīśvara and ascetic imagery like digvāsā—often associated with Śaiva symbolism—while praising the Supreme Lord in a Purāṇic Vishnu-centered frame, it reflects the Kurma Purana’s non-sectarian stance that the one Lord is praised through both Śaiva and Vaiṣṇava idioms.