Kurma Purana — Purva Bhaga, Shloka 11
Viṣṇu at Upamanyu’s Āśrama: Pāśupata Tapas, Darśana of Śiva, and Boons from Devī
भस्मावदातसर्वाङ्गै रुद्रजाप्यपरायणैः / मुण्डितैर्जटिलैः शुद्धैस्तथान्यैश्च शिखाजटैः / सेवितं तापसैर्नित्य ज्ञानिभिर्ब्रह्मचारिभिः
bhasmāvadātasarvāṅgai rudrajāpyaparāyaṇaiḥ / muṇḍitairjaṭilaiḥ śuddhaistathānyaiśca śikhājaṭaiḥ / sevitaṃ tāpasairnitya jñānibhirbrahmacāribhiḥ
وہ مقام ہمیشہ اُن تپسویوں سے آباد رہتا ہے جن کے سارے اعضاء مقدس بھسم سے سفید ہیں اور جو رودر-جپ میں یکسو ہیں؛ نیز پاکیزہ لوگوں سے—کچھ سرمنڈے، کچھ جٹادھاری، اور کچھ شکھا اور جٹا دونوں رکھنے والے—اور عارفوں و ثابت قدم برہماچاریوں سے بھی۔
Narratorial voice (Purana narrator describing the holy place and its ascetic community)
Primary Rasa: shanta
Secondary Rasa: vira
FAQs
By highlighting “jñānins” living with purity, brahmacarya, and disciplined japa, the verse implies that realization of the Self is supported by inner purification and steady practice rather than mere external identity.
Rudra-japa (mantra recitation) is explicit, supported by tapas (austerity), brahmacarya (continence), and śuddhi (purity). These are characteristic aids to Pāśupata-oriented sādhanā—discipline of body and mind directed to Rudra.
Even within a Vaiṣṇava Purāṇa framework, the verse normalizes Rudra-centered practice (Rudra-japa, ash, jaṭā) as legitimate dharmic sādhanā, reflecting the Kurma Purana’s integrative Shaiva–Vaishnava outlook.