Kurma Purana — Uttara Bhaga, Shloka 6
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
आस्थाय विपुलं वेशमूनविंशतिवत्सरः / लीलालसो महाबाहुः पीनाङ्गश्चारुलोचनः
āsthāya vipulaṃ veśamūnaviṃśativatsaraḥ / līlālaso mahābāhuḥ pīnāṅgaścārulocanaḥ
Suot ang maringal na kasuotan, nagpakita Siya bilang kabataang wala pang dalawampung taon—may mapaglarong kilos, makapangyarihang mga bisig, malapad at matipunong katawan, at may magagandang mata.
Sūta (narrator) recounting the scene to the sages (framing narration typical of Purāṇic discourse)
Primary Rasa: adbhuta
Secondary Rasa: shringara
FAQs
Indirectly: it portrays a perfected, luminous persona whose outward form can be assumed at will, hinting at the Purāṇic teaching that the Supreme is not limited by a single embodiment and can manifest forms for līlā and dharma.
No specific practice is prescribed in this verse; it functions as narrative characterization. In Kurma Purana’s broader teaching, such controlled manifestation aligns with yogic mastery (aiśvarya/siddhi) subordinated to dharma and devotion.
Not explicitly. However, the shared Purāṇic idiom of divine līlā and adoptable forms supports the Kurma Purana’s wider synthesis where ultimate divinity is approached through both Śaiva and Vaiṣṇava lenses without contradiction.