Shloka 67
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
देवतानामृषीणां च पितॄणां चापि शाश्वतः / सहस्रयुगपर्यन्ते प्रलये सर्वदेहिनाम् / संहरत्येष भगवान् कालो भूत्वा महेश्वरः
devatānāmṛṣīṇāṃ ca pitṝṇāṃ cāpi śāśvataḥ / sahasrayugaparyante pralaye sarvadehinām / saṃharatyeṣa bhagavān kālo bhūtvā maheśvaraḥ
Pada saat pralaya, apabila seribu yuga telah berlalu, Tuhan yang kekal ini—menjadi Waktu itu sendiri sebagai Maheśvara—menarik kembali ke dalam Diri-Nya semua makhluk berjasad, termasuk para dewa, para ṛṣi, dan para leluhur.
Lord Kūrma (Vishnu) teaching in a Śaiva-Vaiṣṇava framework (Iśvara as Kāla/Maheśvara)
Primary Rasa: bhayanaka
Secondary Rasa: adbhuta
FAQs
It presents the Supreme as the eternal Lord who transcends all classes of beings and, as Time itself, reabsorbs the entire embodied cosmos—implying a single sovereign reality behind creation, preservation, and dissolution.
While not prescribing a technique directly, it supports Pāśupata-style renunciation and inwardness: meditation on Iśvara as Kāla cultivates vairāgya (dispassion) by revealing the impermanence of all embodied states, even divine and ancestral realms.
The speaker (Kūrma/Vishnu) describes the dissolving power as Maheśvara and Kāla, conveying the Purāṇic non-sectarian synthesis where the one Iśvara is spoken of through both Vaiṣṇava and Śaiva names and functions.