Kurma Purana — Purva Bhaga, Shloka 27
Oṅkāra-Liṅga and the Secret Pañcāyatana Liṅgas of Kāśī: Kṛttivāseśvara-Māhātmya
संप्राप्य लोके जगतामभीष्टं सुदुर्लभं विप्रकुलेषु जन्म / ध्याने समाधाय जपन्ति रुद्रं ध्यायन्ति चित्ते यतयो महेशम्
saṃprāpya loke jagatāmabhīṣṭaṃ sudurlabhaṃ viprakuleṣu janma / dhyāne samādhāya japanti rudraṃ dhyāyanti citte yatayo maheśam
Setelah memperoleh di dunia ini apa yang paling didambakan makhluk—kelahiran dalam keluarga brāhmaṇa yang amat sukar didapat—para pertapa meneguhkan diri dalam dhyāna dan samādhi, melafazkan nama Rudra dan merenungkan Maheśa di dalam batin.
Narratorial voice within the Purva-bhaga (instructional passage praising Śiva/Rudra as the object of yogic worship)
Primary Rasa: shanta
Secondary Rasa: vira
FAQs
It implies the Supreme is realized inwardly: Maheśa is to be contemplated “in the mind,” indicating inner realization through disciplined meditation rather than mere external rites.
The verse highlights dhyāna (meditation), samādhi (one-pointed absorption), and japa (repetition of Rudra’s name/mantra) as core practices for yatis, aligning with Pāśupata-leaning Śaiva sādhanā in the Kūrma tradition.
While Śiva is explicitly worshiped as Rudra/Maheśa, the Kūrma Purāṇa’s broader frame (Vişṇu as Kūrma teaching dharma) supports a synthetic outlook where devotion to Śiva is upheld within a Vaiṣṇava Purāṇic setting.