Shloka 1
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
इती श्रीकूर्मपुराणे षट्साहस्त्र्यां संहितायामुपरिविभागे षट्त्रिशो ऽध्यायः ऋषय ऊचुः कथं दारुवनं प्राप्तो भगवान् गोवृषध्वजः / मोहयामास विप्रेन्द्रान् सूत वक्तुमिहार्हसि
itī śrīkūrmapurāṇe ṣaṭsāhastryāṃ saṃhitāyāmuparivibhāge ṣaṭtriśo 'dhyāyaḥ ṛṣaya ūcuḥ kathaṃ dāruvanaṃ prāpto bhagavān govṛṣadhvajaḥ / mohayāmāsa viprendrān sūta vaktumihārhasi
ഋഷിമാർ പറഞ്ഞു—ഹേ സൂതാ! ഗോവൃഷധ്വജനായ ഭഗവാൻ (ശിവൻ) ദാരുവനത്തിലേക്ക് എങ്ങനെ എത്തി? അവിടെ ശ്രേഷ്ഠ ബ്രാഹ്മണന്മാരെ അദ്ദേഹം എങ്ങനെ മോഹിപ്പിച്ചു ഭ്രമിപ്പിച്ചു? ഇതു ഇവിടെ പറയേണ്ടതാകുന്നു.
The Sages (Ṛṣayaḥ), addressing Sūta
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
Indirectly: by calling Śiva “Bhagavān,” the verse frames the coming narrative as a revelation of divine reality that overturns superficial ritual pride—pointing toward the deeper, inner principle beyond mere externals.
No specific practice is stated in this verse; it introduces a teaching narrative where delusion is removed—consistent with Purāṇic yoga pedagogy in which right knowledge and humility become prerequisites for higher disciplines such as Pāśupata-oriented devotion and inner restraint.
By foregrounding Śiva as “Bhagavān” within the Kurma Purana’s larger theological frame, it supports the text’s integrative stance: the supreme is honored through both Śaiva and Vaiṣṇava idioms, with narratives used to reveal one ultimate divinity expressed in multiple forms.