Kurma Purana — Uttara Bhaga, Shloka 3
Rudrakoṭi, Madhuvana, Puṣpanagarī, and Kālañjara — Śveta’s Bhakti and the Subjugation of Kāla
अहं द्रक्ष्यामि गिरिशं पूर्वमेव पिनाकिनम् / अन्यो ऽन्यं भक्तियुक्तानां व्याघातो जायते किल
ahaṃ drakṣyāmi giriśaṃ pūrvameva pinākinam / anyo 'nyaṃ bhaktiyuktānāṃ vyāghāto jāyate kila
“Aku akan menyaksikan Girīśa—Pinākin, Śiva yang memegang busur Pināka—terlebih dahulu. Kerana dikatakan bahawa dalam kalangan para bhakta, seorang boleh menghalang seorang yang lain dalam keghairahan mendekat.”
A devotee/pilgrim voice within the narrative (contextual speaker in Purva-bhaga Adhyaya 35), expressing urgency to have darśana of Śiva
Primary Rasa: vira
Secondary Rasa: adbhuta
FAQs
Indirectly: it emphasizes bhakti as a disciplined approach to divine realization—darśana is sought with reverence and order, suggesting that spiritual pursuit requires inner restraint to avoid conflict born of egoic haste.
The verse highlights bhakti-yoga’s practical discipline: regulating one’s impulse in sacred settings, avoiding vyāghāta (obstruction) to others—an ethical restraint that supports steadiness of mind (yama-like conduct) in devotional practice.
By centering Śiva as the immediate object of darśana within the Kurma Purana’s broader frame, it supports the Purana’s synthesis: devotion to Śiva is upheld within a text transmitted through a Vaiṣṇava (Kūrma) puranic milieu, implying complementarity rather than rivalry.