Shloka 70
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
रुद्रस्य मूर्तयस्तिस्त्रो याभिर्विश्वमिदं ततम् / तमो ह्यग्नी रजो ब्रह्मा सत्त्वं विष्णुरिति प्रभुः
rudrasya mūrtayastistro yābhirviśvamidaṃ tatam / tamo hyagnī rajo brahmā sattvaṃ viṣṇuriti prabhuḥ
Rudra a trois manifestations par lesquelles cet univers tout entier est pénétré : comme tamas il est Agni ; comme rajas il est Brahmā ; et comme sattva il est Viṣṇu—le Seigneur souverain.
Lord Kūrma (Viṣṇu) instructing King Indradyumna (Iśvara-gītā context in the Upari-bhāga)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
It presents a non-sectarian, integrative vision where one sovereign Lord pervades the cosmos through guṇa-based functions—transformation (Agni), creation (Brahmā), and preservation (Viṣṇu)—implying a single Divine reality appearing as multiple cosmic roles.
The verse supports guṇa-viveka used in Yoga: observing tamas, rajas, and sattva in oneself and the world, then orienting practice toward sattva (clarity) and beyond the guṇas—an inner discipline consistent with Kurma Purana’s Pāśupata-leaning theism and contemplative discrimination.
It frames Rudra’s manifestations as including Viṣṇu (sattva) and other cosmic principles, conveying a Shaiva-Vaishnava synthesis: one Lord functions through different names and guṇas rather than competing deities.