Shloka 155
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
तामन्वपश्यन् गिरिजाममेयां ज्वालासहस्रान्तरसन्निविष्टाम् / प्रणेमुरेकामखिलेशपत्नीं जानन्ति ते तत् परमस्य बीजम्
tāmanvapaśyan girijāmameyāṃ jvālāsahasrāntarasanniviṣṭām / praṇemurekāmakhileśapatnīṃ jānanti te tat paramasya bījam
ครั้นได้เห็นคิริชาอันหาประมาณมิได้ ประทับอยู่ท่ามกลางเปลวเพลิงนับพัน พวกเขากราบนอบน้อมแด่พระนางผู้เดียว—พระชายาแห่งพระผู้เป็นเจ้าเหนือสรรพสิ่ง ผู้รู้แท้ย่อมตระหนักว่าในพระนางมี “พีชะ” อันสูงสุดของปรมะสถิตอยู่
Narrator within the Kurma Purana’s Shaiva-Vaishnava synthesis (contextual narration in Upari-bhaga; aligned with Ishvara-Gita style theology)
Primary Rasa: adbhuta
Secondary Rasa: bhakti
FAQs
It points to a non-dual metaphysics: the ‘One’ reality is approached through Girijā as the ‘supreme seed’—the causal, subtle principle through which the Highest is known and manifested, while remaining immeasurable.
The verse implies tejas-upāsanā (contemplation of divine radiance) and bīja-bhāvanā (meditation on the causal ‘seed’ principle), consistent with Pāśupata-leaning devotion where vision (darśana), reverence (praṇāma), and insight (jñāna) converge.
By presenting Girijā as the One consort of Akhileśa and as the ‘supreme seed’ of the Highest, it supports the Kurma Purana’s synthesis: sectarian forms (Śiva–Śakti, Viṣṇu) are gateways to the same Param reality rather than competing absolutes.