Shloka 50
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
तान् प्रसन्नमना देवश्चतुर्मूर्तिश्चतुर्मुखः / व्याजहार मुनिश्रेष्ठाः किमागमनकारणम्
tān prasannamanā devaścaturmūrtiścaturmukhaḥ / vyājahāra muniśreṣṭhāḥ kimāgamanakāraṇam
そのとき、心静かな四面の神ブラフマー——四相として顕現する者——は、最勝の聖仙たちに告げた。「汝らの来たる所以は何か。」
Brahmā (Caturmukha)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
Indirectly: it frames a guru–disciple style inquiry where higher knowledge is approached through calmness (prasanna-manas) and right questioning, a common Purāṇic doorway to later teachings on Self and Dharma.
The verse highlights the prerequisite mental state for Yoga—prasannatā (serene clarity). In the Kurma Purana’s broader spiritual method, such composure supports disciplined inquiry leading into dharma and yogic instruction.
Not explicitly; however, the Kurma Purana’s synthesis often unfolds through such dialogues, where creation-figure Brahmā facilitates teachings that later harmonize Shaiva and Vaishnava perspectives within a single dharma-yoga framework.