Incarnations of Mahādeva in Kali-yuga (Vaivasvata Manvantara) and the Nakulīśa Horizon
गोकर्णश्चाभवत् तस्माद् गुहावासः शिखण्ड्यथ / जटामाल्यट्टहासश्च दारुको लाङ्गली क्रमात्
gokarṇaścābhavat tasmād guhāvāsaḥ śikhaṇḍyatha / jaṭāmālyaṭṭahāsaśca dāruko lāṅgalī kramāt
由此因缘,此地得名“瞿迦耳那”(Gokarṇa);其后又有“居穴”(Guhāvāsa)与“饰冠者”(Śikhaṇḍin)之名。依次又称为“结发花鬘”(Jaṭāmālya)、“大笑”(Aṭṭahāsa)、“达鲁迦”(Dāruka)与“犁持者”(Lāṅgalī)。
Sūta (traditional Purāṇic narrator) recounting the tirtha-name origins as taught by the sages
Primary Rasa: adbhuta
Secondary Rasa: shanta
Indirectly: by emphasizing tīrtha-nāma and sacred geography, the verse points to the Purāṇic method where devotion, remembrance, and sanctified place-names become supports (ālambana) for inward recollection of the one Supreme Reality honored through multiple forms.
The verse itself lists tīrtha-names; in the Kurma Purana’s broader discipline, tīrtha-sevana (pilgrimage, japa, śravaṇa-kīrtana at holy sites) functions as a preparatory sādhana that purifies mind and supports steadiness for dhyāna and Pāśupata-oriented restraint.
By treating sacred sites—many traditionally connected with Śaiva memory (e.g., jaṭā, aṭṭahāsa motifs) and also Purāṇic Vaiṣṇava narration—within one continuous list, it reflects the Kurma Purana’s integrative stance where the same sacred order is approached through both Śiva and Viṣṇu idioms.