Shloka 125
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
कथं त्वां देवदेवेश कर्मयोगेन वा प्रभो / ज्ञानेन वाथ योगेन पूजयामः सदैव हि
kathaṃ tvāṃ devadeveśa karmayogena vā prabho / jñānena vātha yogena pūjayāmaḥ sadaiva hi
اے دیوتاؤں کے دیوتا، اے برتر پروردگار! ہم تیری ہمیشہ عبادت کیسے کریں—کرم یوگ سے، گیان سے، یا یوگ سے؟
A devotee/sage addressing Lord Kurma (Vishnu as Ishvara in the Ishvara Gita-style teaching)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
By presenting the Lord as the one worthy of worship through multiple disciplines, the verse implies a single Supreme Reality approachable through action, knowledge, and meditation—pointing to an underlying unity of the Self and Ishvara as taught in Kurma Purana’s synthetic theology.
The verse explicitly names Karma-yoga (consecrated action), Jñāna (liberating discernment), and Yoga (meditative absorption). In Kurma Purana’s spiritual framework, these function as complementary paths—often integrated with devotion to Ishvara and disciplined practice aligned with Yoga-shastra.
While Shiva and Vishnu are not named directly here, the address “Devadeveśa” and the inclusive approach to worship reflects Kurma Purana’s non-sectarian synthesis: the Supreme Lord (Ishvara) is one, approached through shared yogic and devotional disciplines across Shaiva and Vaishnava traditions.