Shloka 27
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
अथोवाच विहस्येशः पिनाकी नीललोहितः / संप्रेक्ष्य जगतो योनिं पार्श्वस्थं च जनार्दनम्
athovāca vihasyeśaḥ pinākī nīlalohitaḥ / saṃprekṣya jagato yoniṃ pārśvasthaṃ ca janārdanam
Alors le Seigneur—porteur du Pināka, d’une teinte bleue et rougeâtre—sourit et parla, après avoir contemplé le Sein (la Matrice) de l’univers et Janārdana se tenant à ses côtés.
Shiva (Isha/Rudra), addressing the scene with Vishnu (Janardana) nearby
Primary Rasa: hasya
Secondary Rasa: adbhuta
FAQs
By portraying Shiva beholding the “womb/source of the universe,” the verse frames the Supreme as the causal ground of manifestation—an Ishvara-centered vision compatible with non-dual insight that the ultimate reality is the source and support of all worlds.
No specific technique is prescribed in this line; instead it sets a contemplative cue: meditation on jagad-yoni (the cosmic source) and on Ishvara as the indwelling cause—an orientation that supports Pashupata-style devotion and inward contemplation taught in the Kurma Purana’s Shaiva-Vaishnava synthesis.
Vishnu (Janardana) is shown standing at Shiva’s side as Shiva speaks, signaling concord rather than rivalry—an emblematic Kurma Purana theme where Shiva and Vishnu function harmoniously within a unified vision of Ishvara.