Shloka 9
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
यो ऽनन्तः पुरुषो योनिर्लोकानामव्ययो हरिः / स्त्रीवेषं विष्णुरास्थाय सो ऽनुगच्छति शूलिनम्
yo 'nantaḥ puruṣo yonirlokānāmavyayo hariḥ / strīveṣaṃ viṣṇurāsthāya so 'nugacchati śūlinam
Dia, Hari yang tak binasa—Purusha tanpa akhir, sumber rahim bagi segala dunia—Wisnu itu mengenakan rupa perempuan dan mengikuti Sulin (Siwa pemegang trisula).
Narratorial voice within the Purva-bhaga (Purana narrator describing the Shiva–Vishnu unity motif)
Primary Rasa: adbhuta
Secondary Rasa: shringara
FAQs
By calling Hari the infinite Puruṣa, imperishable, and the yoni (source) of all worlds, the verse points to a single supreme reality that is both transcendent (avyaya, ananta) and the causal ground (yoni) behind manifestation.
No step-by-step practice is stated, but the theological basis for Kurma Purana’s Yoga teaching is implied: meditation should fix on the one imperishable Lord who appears in many forms (veṣa) yet remains the single source—supporting ekāgratā (one-pointedness) and īśvara-bhāvanā (contemplation of the Lord).
It presents a deliberate unity motif: Vishnu (Hari), the cosmic source, assumes a form and follows Shiva (Śūlin), indicating mutual non-opposition and a shared divine sovereignty central to the Kurma Purana’s Shaiva–Vaishnava synthesis.