Kurma Purana — Purva Bhaga, Shloka 4
Mādhayameśvara-māhātmya — Vyāsa at Mandākinī and the Pāśupata Vision
संतर्प्य विधिवद् देवानृषीन् पितृगणांस्तथा / पूजयामास लोकादिं पुष्पैर्नानाविधैर्भवम्
saṃtarpya vidhivad devānṛṣīn pitṛgaṇāṃstathā / pūjayāmāsa lokādiṃ puṣpairnānāvidhairbhavam
Kemudian beliau menenteramkan dan mempersembahkan santarpana menurut tata kepada para dewa, para resi, serta golongan leluhur. Sesudah itu beliau memuja Bhava (Śiva), asal mula segala alam, dengan bunga yang beraneka jenis.
Narrator (Purāṇic narrator describing the rite; within the Kurma Purana’s Shaiva-Vaishnava synthesis)
Primary Rasa: shanta
Secondary Rasa: bhakti
FAQs
By calling Bhava (Śiva) “lokādi” (the origin of the worlds), the verse points to a supreme causal principle behind manifestation; in the Purāṇic-theistic frame, the highest reality is approached as Īśvara—the source and support of all worlds—worshipped through right ritual action.
The verse emphasizes karmayoga-like discipline through vidhivat tarpaṇa and pūjā—purifying actions that steady the mind (citta-śuddhi) and prepare the practitioner for higher contemplative paths such as Pāśupata-oriented devotion, japa, and meditation taught elsewhere in the Kurma Purana.
Even in a Vaiṣṇava-framed Purāṇa, Śiva is honored as “lokādi,” reflecting the Kurma Purana’s integrative theology where devotion to Śiva is not opposed to Viṣṇu, but treated as a complementary expression of the one Īśvara revered through proper dharma and worship.