Shloka 58
Sūrya-vaṃśa Genealogy and the Supremacy of Tapas: Gāyatrī-Japa, Rudra-Darśana, and Śatarudrīya Upadeśa
सो ऽपि लब्धवरः श्रीमान् जजापातिप्रसन्नधीः / शान्तस्त्रिषवणस्नायी कन्दमूलफलाशनः
so 'pi labdhavaraḥ śrīmān jajāpātiprasannadhīḥ / śāntastriṣavaṇasnāyī kandamūlaphalāśanaḥ
Dia pun—setelah memperoleh anugerah dan dikurniai kemuliaan—melakukan japa dengan budi yang jernih dan penuh keredaan berkat Tuhan segala makhluk. Dengan tenang, dia mandi pada tiga waktu sehari dan hidup dengan memakan akar, umbisi, serta buah-buahan.
Narrator (Purāṇic narrator describing the devotee’s observances within the Kurma Purana’s ascetic context)
Primary Rasa: shanta
Secondary Rasa: vira
FAQs
It implies that inner clarity (dhī) arises through Īśvara’s grace and disciplined practice; the Self is approached not by mere theory but by purification—peace, regular sanctifying acts, and mantra-japa that quiet the mind toward Atman-realization.
Mantra-japa, tri-savana bathing (a niyama supporting purity and steadiness), and a restrained forest diet (kanda-mūla-phala) that reduces rajas/tamas—classic preparatory limbs aligned with Pāśupata-leaning sādhana and Purāṇic yoga ethics.
By framing attainment through ‘Pati/Īśvara’ and emphasizing grace plus discipline, it reflects the Kurma Purana’s synthetic stance: devotion and yogic restraint lead to the same supreme Lord, supporting Shaiva-Vaishnava unity in practice and goal.