Kurma Purana — Purva Bhaga, Shloka 34
Dakṣa-yajña-bhaṅgaḥ — Dadhīci’s Teaching and the Destruction of Dakṣa’s Sacrifice
एतस्मिन्नन्तरे देवी महादेवं महेश्वरम् / पतिं पशुपतिं देवं ज्ञात्वैतत् प्राह सर्वदृक्
etasminnantare devī mahādevaṃ maheśvaram / patiṃ paśupatiṃ devaṃ jñātvaitat prāha sarvadṛk
Cependant, la Déesse—celle qui voit tout—le reconnut comme Mahādeva, Maheśvara, le Seigneur, Paśupati, le Dieu; et, l’ayant su, elle prononça ces paroles.
Narrator (Purana narrator describing the scene); the next speech is by the Goddess (Devi)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
Indirectly: by identifying Śiva with supreme lordship (Maheśvara/Paśupati), the verse frames the divine as the all-governing reality behind appearances—an Ishvara-centric pointer that later supports non-dual contemplation where the highest Lord is understood as the inner ruler and ground of awareness.
No explicit technique is taught in this verse; it sets a devotional-recognitive foundation (jñātvā—“having known”) that supports Pāśupata-oriented practice: discernment of the Lord’s presence, reverent address, and surrender—preconditions for mantra, worship, and meditative absorption taught elsewhere in the Kurma Purana.
By elevating Śiva through universal epithets (Maheśvara, Paśupati) without sectarian negation, it fits the Kurma Purana’s synthetic style: the Supreme is praised through multiple divine names, supporting a harmonizing Shaiva–Vaishnava reading rather than rivalry.