Kurma Purana — Uttara Bhaga, Shloka 35
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
प्रक्षाल्य पादौ विमलं दत्त्वा चासनमुत्तमम् / संप्रेक्ष्य शिथिलं गात्रमभिघातहतं द्विजैः / संधयामास भैषज्यैर्विष्णा वदना सती
prakṣālya pādau vimalaṃ dattvā cāsanamuttamam / saṃprekṣya śithilaṃ gātramabhighātahataṃ dvijaiḥ / saṃdhayāmāsa bhaiṣajyairviṣṇā vadanā satī
Hinugasan niya ang mga paa nito hanggang luminis at naghandog ng marangal na upuan. Pagkaraan, si Satī—na ang mukha’y nagniningning na tila liwanag ni Viṣṇu—ay nakita ang mga sangkap ng katawan na nanlalambot, sugatan sa hampas ng mga dwija, at saka niya ito pinagaling at inayos sa pamamagitan ng mga lunas.
Narrator (Purāṇic narration describing Sati’s actions)
Primary Rasa: karuna
Secondary Rasa: shanta
FAQs
Indirectly: it highlights dharmic compassion and restoration of wholeness; the Purāṇic worldview treats such sattvic conduct as aligned with the inner Self’s purity, even when the verse itself is narrative rather than metaphysical.
No formal āsana–prāṇāyāma practice is taught here; instead it foregrounds yogic yama-like virtues—ahiṃsā, care for the wounded, and disciplined service (seva)—as the ethical ground that supports higher practice in the Kurma Purana’s Shaiva-Vaishnava synthesis.
By portraying Sati (a Shaiva figure) as “Viṣṇu-radiant-faced,” it gestures to shared divinity and mutual reverence—typical of the Kurma Purana’s non-sectarian tone that harmonizes Shaiva and Vaishnava ideals.