Kurma Purana — Uttara Bhaga, Shloka 11
Naimiṣa-kṣetra-prādurbhāva and Jāpyeśvara-māhātmya — Nandī’s Birth, Japa, and Consecration
इमं देशं समाश्रित्य षट्कुलीयाः समाहिताः / सत्रेणाराध्य देवेशं दृष्टवन्तो महेश्वरम्
imaṃ deśaṃ samāśritya ṣaṭkulīyāḥ samāhitāḥ / satreṇārādhya deveśaṃ dṛṣṭavanto maheśvaram
Sa pag-asa sa lupang ito, ang mga pantas mula sa anim na angkan ay nagtipon nang may malalim na pagninilay. Sa pamamagitan ng satra (mahabang handog-yajña), sinamba nila ang Devesa, Panginoon ng mga diyos, at sa gayon ay nasilayan nila si Mahādeva (Śiva).
Narrator (Purāṇic discourse voice, within the Kurma Purana’s sacred geography and tīrtha context)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
By stating that concentrated sages (samāhitāḥ) attain direct “vision” of Maheśvara through disciplined worship, the verse implies that ultimate reality is realizable as immediate spiritual experience (darśana), not merely as ritual formality.
The key yogic marker is samāhita—mental collectedness akin to dhāraṇā/dhyāna—paired with satra-yajña as sustained sādhana. It presents a Kurma Purana pattern where ritual (yajña) is empowered by inner concentration to culminate in divine realization.
Within the Kurma Purana’s integrative theology, divine vision of Maheśvara is praised without sectarian exclusion; the text often frames Śiva-devotion and Viṣṇu’s purāṇic narration as complementary paths, reflecting a Shaiva–Vaishnava synthesis rather than rivalry.