Shloka 115
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
नमः प्रमथनाथाय दात्रे च शुभसंपदाम् / कपालपाणये तुभ्यं नमो मीढुष्टमाय ते / नमः कनकलिङ्गाय वारिलिङ्गाय ते नमः
namaḥ pramathanāthāya dātre ca śubhasaṃpadām / kapālapāṇaye tubhyaṃ namo mīḍhuṣṭamāya te / namaḥ kanakaliṅgāya vāriliṅgāya te namaḥ
பிரமதர்களின் நாதனே, மங்களச் செல்வம் அருள்வோனே, உமக்கு நமஸ்காரம். கபாலம் தாங்கிய கரத்தோனே, உமக்கு நமோ நமः; வரதனே, பேரருளாளனே! கனகலிங்கத்துக்கு நமः; வாரிலிங்க ரூபனே, உமக்கு நமः.
A devotee/narrator offering a Śiva-stuti within the Kurma Purana’s Shaiva-Vaishnava synthesis (contextual hymn)
Primary Rasa: bhakti
Secondary Rasa: adbhuta
FAQs
By praising Śiva as the giver of auspicious welfare and as manifest in multiple liṅga-forms, the verse implies a single supreme reality that compassionately appears through many symbolic forms to uplift devotees.
The verse supports devotional concentration (bhakti-dhāraṇā) on Śiva through liṅga-contemplation and mantra-like salutations—an approach aligned with Pāśupata-oriented worship that purifies the mind and steadies meditation.
In the Kurma Purana’s integrative theology, such Śiva-stuti functions within a broader non-sectarian frame: the supreme is honored through Śiva’s epithets and liṅga-symbols without negating Viṣṇu, emphasizing unity of divine reality across names and forms.