Kurma Purana — Uttara Bhaga, Shloka 86
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
मुनय ऊचुः कथं पश्येम तं देवं पुनरेव पिनाकिनम् / ब्रूहि विश्वामरेशान त्राता त्वं शरणैषिणाम्
munaya ūcuḥ kathaṃ paśyema taṃ devaṃ punareva pinākinam / brūhi viśvāmareśāna trātā tvaṃ śaraṇaiṣiṇām
Các hiền triết thưa rằng: “Làm sao chúng con lại được chiêm bái Thần ấy—Pinākin (Śiva), Đấng mang cung—một lần nữa? Xin Ngài chỉ dạy, ô Chúa tể chư thiên của vũ trụ; Ngài là Đấng che chở những ai tìm nơi nương tựa.”
The sages (Munis)
Primary Rasa: karuna
Secondary Rasa: bhayanaka
FAQs
By addressing the Lord as the universal Īśāna and the refuge of seekers, the verse frames the Supreme as the accessible, protective Lord who can be directly realized through divine vision (darśana), not merely inferred—hinting at a personal aspect of the highest reality.
The verse foregrounds the goal of darśana and the attitude of śaraṇāgati (seeking refuge). In the Kurma Purana’s Shaiva-Pashupata orientation, such surrender is paired with disciplined sādhana—purity, mantra, and contemplation—so that the Lord may be seen again through grace.
Although Śiva (Pinākin) is the object of the request, the address “protector of refuge-seekers” reflects the Purana’s integrative theology: the highest Lord protects devotees and grants darśana—an emphasis consistent with Shaiva–Vaishnava synthesis where sectarian boundaries yield to one supreme īśvara-principle.