Shloka 39
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
दृष्ट्वा चरन्तं गिरिशं नग्नं विकृतलक्षणम् / प्रोचुरेतद् भवांल्लिङ्गमुत्पाटयतु दुर्मते
dṛṣṭvā carantaṃ giriśaṃ nagnaṃ vikṛtalakṣaṇam / procuretad bhavāṃlliṅgamutpāṭayatu durmate
เมื่อเห็นคิรีศะเร่ร่อนเปลือยกาย มีลักษณะพิกลผิดไป พวกเขาจึงกล่าวว่า “ให้คนใจชั่วผู้นี้ถอนลึงคะของตนเสีย!”
The assembled deities/sages (onlookers) speaking in condemnation of Shiva’s transgressive ascetic form
Primary Rasa: raudra
Secondary Rasa: bhayanaka
FAQs
Indirectly: it shows how the divine can appear paradoxical or socially transgressive, and how limited perception projects “wickedness” onto what may be a higher ascetic state—hinting that ultimate reality exceeds conventional judgments.
The verse alludes to radical asceticism (tapas) associated with Shaiva/Pāśupata currents—outer renunciation and unconventional conduct that tests attachment to social norms, later integrated in the Kurma Purana’s broader yoga-dharma synthesis.
Though not naming Vishnu here, the Kurma Purana’s larger frame often reconciles such conflicts by presenting sectarian shock and condemnation as narrative devices, ultimately leading toward a non-hostile synthesis of Śiva and Viṣṇu as complementary expressions of Īśvara.