Shloka 1
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
इती श्रीकूर्मपुराणे षट्साहस्त्र्यां संहितायामुपरिविभागे षट्त्रिशो ऽध्यायः ऋषय ऊचुः कथं दारुवनं प्राप्तो भगवान् गोवृषध्वजः / मोहयामास विप्रेन्द्रान् सूत वक्तुमिहार्हसि
itī śrīkūrmapurāṇe ṣaṭsāhastryāṃ saṃhitāyāmuparivibhāge ṣaṭtriśo 'dhyāyaḥ ṛṣaya ūcuḥ kathaṃ dāruvanaṃ prāpto bhagavān govṛṣadhvajaḥ / mohayāmāsa viprendrān sūta vaktumihārhasi
Các hiền triết thưa rằng: “Bậc Thế Tôn, Đấng có cờ mang hình bò, đã đến rừng Daru bằng cách nào? Và Ngài đã khiến các bậc Bà-la-môn tối thượng nơi ấy mê lầm ra sao? Ôi Sūta, xin hãy thuật lại cho chúng tôi tại đây.”
The Sages (Ṛṣayaḥ), addressing Sūta
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
Indirectly: by calling Śiva “Bhagavān,” the verse frames the coming narrative as a revelation of divine reality that overturns superficial ritual pride—pointing toward the deeper, inner principle beyond mere externals.
No specific practice is stated in this verse; it introduces a teaching narrative where delusion is removed—consistent with Purāṇic yoga pedagogy in which right knowledge and humility become prerequisites for higher disciplines such as Pāśupata-oriented devotion and inner restraint.
By foregrounding Śiva as “Bhagavān” within the Kurma Purana’s larger theological frame, it supports the text’s integrative stance: the supreme is honored through both Śaiva and Vaiṣṇava idioms, with narratives used to reveal one ultimate divinity expressed in multiple forms.