Kurma Purana — Uttara Bhaga, Shloka 2
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
सूत उवाच पुरा दारुवन् रम्ये देवसिद्धनिषेविते / सपुत्रदारा मुनयस्तपश्चेरुः सहस्रशः
sūta uvāca purā dāruvan ramye devasiddhaniṣevite / saputradārā munayastapaśceruḥ sahasraśaḥ
စူတက ပြောသည်— ရှေးကာလတုန်းက နတ်တို့နှင့် စိဒ္ဓတို့ လာရောက်နေထိုင်လေ့ရှိသော လှပသည့် ဒာရုဝန တော၌ မုနိများသည် သားသမီးနှင့် ဇနီးတို့နှင့်အတူ ထောင်ပေါင်းများစွာ တပသ်ကို ကျင့်ကြံခဲ့ကြ၏။
Sūta
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
Indirectly: it sets the scene of intense tapas in a sacred realm, implying that realization of the Self is approached through disciplined austerity and a sanctified environment rather than through mere ritual or social identity.
The verse highlights tapas (ascetic heat/discipline) as a foundational yogic practice—an outer and inner restraint that prepares the mind for higher Pashupata-oriented contemplation taught later in the Kurma Purana’s syntheses of Shaiva and Vaishnava paths.
By framing the narrative in a shared sacred setting (visited by devas and siddhas) where tapas is central, it supports the Purana’s non-sectarian tone: the same ascetic discipline and dharmic pursuit underlie both Shaiva (Pashupata) and Vaishnava (Lord Kurma/Narayana) teachings.