Shloka 50
Adhyāya 25 — Liṅga-māhātmya (The Chapter on the Liṅga): Hari’s Śiva-Worship and the Fiery Pillar Theophany
कृत्वात्मयोगं विप्रेन्द्रा मार्कण्डेयेन चाच्युतः / कथाः पौराणिकीः पुण्याश्चक्रे पुत्रादिभिर्वृतः
kṛtvātmayogaṃ viprendrā mārkaṇḍeyena cācyutaḥ / kathāḥ paurāṇikīḥ puṇyāścakre putrādibhirvṛtaḥ
Wahai yang terbaik antara brāhmaṇa, setelah menegakkan Ātma-yoga bersama Mārkaṇḍeya, Acyuta, Tuhan Yang Tidak Binasa, lalu menyampaikan kisah-kisah Purāṇa yang suci, dikelilingi oleh putera-puteranya dan para pengiring.
Sūta (Purāṇic narrator) describing Acyuta’s discourse within the Kurma Purana narrative frame
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
By foregrounding ātma-yoga, the verse implies that sacred narration (purāṇic kathā) is grounded in inner realization—Self-union precedes and authorizes spiritual teaching.
It points to ātma-yoga—an inward discipline of integrating mind and Self—presented as the preparatory basis for transmitting Purāṇic wisdom in the Kurma Purana’s yoga-oriented framework.
While naming Acyuta (a Viṣṇu epithet), the emphasis on yoga and purāṇic instruction aligns with the Kurma Purana’s synthesis: the same supreme reality teaches through multiple theological idioms, supporting Shaiva–Vaishnava unity.