Shloka 116
Prākṛta-pralaya, Pratisarga Doctrine, and the Ishvara-Samanvaya of Yoga and Devotion
वधश्च कथितो विप्राः कालस्य च समासतः / देवदारुवने शंभोः प्रवेशो माधवस्य च
vadhaśca kathito viprāḥ kālasya ca samāsataḥ / devadāruvane śaṃbhoḥ praveśo mādhavasya ca
Dan wahai para brāhmaṇa, pembunuhan Kāla telah diceritakan secara ringkas; demikian juga kemasukan Śaṃbhu ke dalam hutan Devadāru—dan kemasukan Mādhava juga.
Sūta (narrator) addressing the sages (viprāḥ)
Primary Rasa: adbhuta
Secondary Rasa: vira
FAQs
Indirectly: by placing Śaṃbhu (Śiva) and Mādhava (Viṣṇu) within the same sacred narrative movement, the text supports the Purāṇic non-sectarian vision where the Supreme is one reality approached through multiple divine forms.
No explicit practice is taught in this line; it functions as a saṅgraha (summary marker). In the Kurma Purana’s broader Shaiva-Vaishnava synthesis, such narrative transitions commonly frame later dharma and yoga teachings (including Pāśupata-oriented devotion and discipline).
By pairing Śaṃbhu’s and Mādhava’s ‘entry’ into the same sacred setting, it signals coordinated divine action and reinforces the Kurma Purana’s emphasis on harmony and underlying unity between Śiva and Viṣṇu.