Shloka 98
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
ततस्तेषां प्रसादार्थं प्रपन्नार्तिहरो हरः / चका भगवान् बुद्धिं प्रबोधाय वृषध्वजः
tatasteṣāṃ prasādārthaṃ prapannārtiharo haraḥ / cakā bhagavān buddhiṃ prabodhāya vṛṣadhvajaḥ
Alors, afin de leur accorder Sa grâce, Hara—celui qui ôte la détresse de ceux qui se réfugient en Lui—mit en mouvement leur entendement; le Seigneur Bienheureux, porteur de l’étendard du Taureau (Vṛṣadhvaja), éveilla leur discernement.
Narrator (Purāṇic narrator describing Śiva’s intervention/compassion)
Primary Rasa: karuna
Secondary Rasa: shanta
FAQs
By portraying the Lord as the awakener of buddhi, the verse implies that true realization is enabled when divine grace turns the intellect toward discernment—leading the seeker from distress and confusion to insight into the Self beyond suffering.
The verse emphasizes prapatti (surrender) as a catalytic discipline: when one takes refuge, the Lord removes affliction and awakens buddhi—an inner prerequisite for Pāśupata-oriented practice such as steadiness, contemplation, and discriminative insight.
It reflects the Kurma Purana’s synthetic theology: the saving, enlightening function belongs to the one Lord addressed as Hara/Bhagavān—supporting a non-sectarian view where divine grace and liberation are central, beyond rigid Shiva–Vishnu division.