Shloka 123
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
ततस्ते मुनयः सर्वे संस्तूय च महेश्वरम् / भृग्वङ्गिरोवसिष्ठास्तु विश्वामित्रस्तथैव च
tataste munayaḥ sarve saṃstūya ca maheśvaram / bhṛgvaṅgirovasiṣṭhāstu viśvāmitrastathaiva ca
پھر ان سب منیوں نے مہیشور کی ثنا کی—بھِرگو، انگِرا، وِسِشٹھ اور اسی طرح وِشوَامِتر بھی۔
Sūta (narrator) describing the assembly of sages within the Kurma Purana’s Śaiva-Vaiṣṇava synthesis framework
Primary Rasa: shanta
Secondary Rasa: bhakti
FAQs
Indirectly: by presenting the foremost ṛṣis praising Maheśvara, it signals that the Supreme is worthy of realization and worship beyond sectarian limits—consistent with the Kurma Purana’s tendency to treat Īśvara as the highest reality approached through devotion and knowledge.
No specific technique is taught in this line; it frames a devotional-preparatory setting (stuti and reverence to Īśvara) that, in the Kurma Purana’s Pāśupata-leaning ethos, precedes disciplined practice—purifying attention and intention before yogic instruction.
By placing Maheśvara at the center of veneration within the Kurma Purana’s broader narrative voice, it supports the text’s Śaiva–Vaiṣṇava synthesis: devotion to Śiva is presented as fully consonant with the Purana’s Vaiṣṇava frame (Kurma/Vishnu as a supreme narrator in other sections).