Shloka 10

Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga

Devanagari script

सम्पूर्णचन्द्रवदनं पीनोन्नतपयोधरम् / शुचिस्मितं सुप्रसन्नं रणन्नुपुरकद्वयम्

Transliteration

sampūrṇacandravadanaṃ pīnonnatapayodharam / śucismitaṃ suprasannaṃ raṇannupurakadvayam

Translation

ໃບໜ້າຂອງນາງດັ່ງຈັນເຕັມດວງ; ອົກເຕັມອຸ່ນແລະຍົກສູງ. ມີຮອຍຍິ້ມບໍລິສຸດອ່ອນໂຍນ ແລະໃບໜ້າສະຫງົບຜ່ອງໃສ; ນາງສວມກຳໄລຂໍ້ຕີນຄູ່ໜຶ່ງທີ່ດັງກິ່ງໆເມື່ອຍ່າງ.

Word by Word

• सम्पूर्णचन्द्रवदनम्: with a face like the full moon
• सम्पूर्णचन्द्रवदनम्: Karma (कर्म)
• Type: Adjective
• Root: सम्पूर्ण-चन्द्र-वदन (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया/प्रथमा, एकवचन; contextually accusative as part of description (qualifying implied ‘स्त्रीवेषम्/रूपम्’)

• पीनोन्नतपयोधरम्: with full, uplifted breasts
• पीनोन्नतपयोधरम्: Karma (कर्म)
• Type: Adjective
• Root: पीन-उन्नत-पयोधर (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया/प्रथमा, एकवचन; ‘having full and high breasts’

• शुचिस्मितम्: purely smiling
• शुचिस्मितम्: Karma (कर्म)
• Type: Adjective
• Root: शुचि-स्मित (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया/प्रथमा, एकवचन; ‘with pure smile’

• सुप्रसन्नम्: very serene, very pleasant
• सुप्रसन्नम्: Karma (कर्म)
• Type: Adjective
• Root: सु-प्रसन्न (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया/प्रथमा, एकवचन; su- as intensifier ‘very’

• रणन्: jingling, sounding
• रणन्: Kriyāviśeṣaṇa (क्रियाविशेषणम्)
• Type: Verb
• Root: रण् (धातु)
• Form: शतृ-प्रत्ययान्त वर्तमानकृदन्त, नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; onomatopoetic ‘sounding’ (qualifying ‘नूपुरकद्वयम्’)

• नूपुरकद्वयम्: pair of anklets
• नूपुरकद्वयम्: Karma (कर्म)
• Type: Noun
• Root: नूपुरक-द्वय (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया/प्रथमा, एकवचन; द्विगु—‘a pair of anklets’

Speaker

Narrator (Purāṇic narrator describing the देवी’s form within the ongoing dialogue framework)

Verse Rasa

Primary Rasa: shringara

Secondary Rasa: adbhuta

Characters & Entities

• Devi (Goddess)
• Nūpura (anklets)

More Details (3 sections)

FAQs

How does this verse explain the nature of the Supreme Self (Atman)?

Indirectly: by presenting a luminous, serene divine form fit for dhyāna, the verse supports the Purāṇic method of approaching the Supreme through a sāttvika symbol—calmness (suprasanna) and purity (śuci) guiding the mind toward inner Self-knowledge.

What Yoga or Meditative practices are highlighted here?

Dhyāna-yoga through rūpa-dhyāna (meditation on a sacred form). The detailed iconographic cues—moonlike face, serene smile, auspicious ornaments—function as concentration supports (ālambana) to steady attention and cultivate bhakti with mental one-pointedness.

How does this verse depict the relationship between Shiva and Vishnu?

By foregrounding the Devi as an auspicious, tranquil divine presence, it aligns with the Kurma Purana’s synthesis where the one Supreme is approached through complementary manifestations (Shaiva–Vaishnava harmony), with Devi serving as a shared locus of reverence rather than sectarian separation.