Kurma Purana — Uttara Bhaga, Shloka 3
Rudrakoṭi, Madhuvana, Puṣpanagarī, and Kālañjara — Śveta’s Bhakti and the Subjugation of Kāla
अहं द्रक्ष्यामि गिरिशं पूर्वमेव पिनाकिनम् / अन्यो ऽन्यं भक्तियुक्तानां व्याघातो जायते किल
ahaṃ drakṣyāmi giriśaṃ pūrvameva pinākinam / anyo 'nyaṃ bhaktiyuktānāṃ vyāghāto jāyate kila
“Ta sẽ chiêm bái Girīśa—Pinākin, Śiva mang cung Pināka—trước hết. Vì người ta nói rằng, giữa những kẻ đầy bhakti, có khi người này vô tình ngăn trở người kia trong sự nôn nao tiến đến.”
A devotee/pilgrim voice within the narrative (contextual speaker in Purva-bhaga Adhyaya 35), expressing urgency to have darśana of Śiva
Primary Rasa: vira
Secondary Rasa: adbhuta
FAQs
Indirectly: it emphasizes bhakti as a disciplined approach to divine realization—darśana is sought with reverence and order, suggesting that spiritual pursuit requires inner restraint to avoid conflict born of egoic haste.
The verse highlights bhakti-yoga’s practical discipline: regulating one’s impulse in sacred settings, avoiding vyāghāta (obstruction) to others—an ethical restraint that supports steadiness of mind (yama-like conduct) in devotional practice.
By centering Śiva as the immediate object of darśana within the Kurma Purana’s broader frame, it supports the Purana’s synthesis: devotion to Śiva is upheld within a text transmitted through a Vaiṣṇava (Kūrma) puranic milieu, implying complementarity rather than rivalry.