Shloka 109
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
नरनारीशरीराय योगिनां गुरवे नमः / नमो दान्ताय शान्ताय तापसाय हराय च
naranārīśarīrāya yogināṃ gurave namaḥ / namo dāntāya śāntāya tāpasāya harāya ca
Salve a Aquel cuyo cuerpo es varón y mujer a la vez, el Gurú de los yoguis. Salve de nuevo a Hara: el dueño de sí, el sereno, el asceta.
A devotee/narratorial voice within the Kurma Purana’s Shaiva-Vaishnava synthesis (stotra-style praise addressed to Hara as the yogic Guru)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
By praising the deity as Ardhanārīśvara (male–female in one body) and as the yogins’ Guru, the verse points to a non-dual, all-inclusive Reality that transcends gendered and limited identities while guiding seekers inward toward the Self.
The verse foregrounds classical yogic virtues central to Pāśupata-leaning discipline: dama (self-restraint), śānti (inner calm), and tapas (austerity/heat of practice), presented as qualities embodied by Hara and thus to be cultivated by practitioners.
Within the Kurma Purana’s synthetic theology, honoring Hara as the supreme yogic Guru supports the broader Purāṇic non-sectarian stance where Shiva and Vishnu are approached as convergent manifestations of one highest principle guiding liberation.