Shloka 100
Prākṛta-pralaya, Pratisarga Doctrine, and the Ishvara-Samanvaya of Yoga and Devotion
मार्कण्डेयस्य च मुनेः प्रश्नः प्रोक्तस्ततः परम् / लिङ्गार्चननिमित्तं च लिङ्गस्यापि सलिङ्गिनः
mārkaṇḍeyasya ca muneḥ praśnaḥ proktastataḥ param / liṅgārcananimittaṃ ca liṅgasyāpi saliṅginaḥ
接着陈述圣者摩尔甘德耶（Mārkaṇḍeya）之问；随后阐明礼敬林伽的缘由——显示林伽之义，以及“持林伽者”（Liṅgin）即湿婆（Śiva）的深意。
Suta (narrator) describing the progression of the discourse (as transmitted through the Purana’s dialogue frame)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
By distinguishing the Liṅga (a sacred sign) from the Liṅgin (Śiva who is signified), the verse points to a key purāṇic method: the Supreme is approached through symbols, yet remains the transcendent reality beyond the symbol—hinting at the inner Self known through upāsanā.
This verse introduces the rationale for liṅgārcana (ritual worship) as a disciplined upāsanā that supports concentration, purity, and one-pointed devotion—foundational qualities that the Kurma Purana later aligns with yogic practice (including Pāśupata-oriented devotion to Śiva).
By treating Śiva (the Liṅgin) as a supreme object of worship within the Kurma Purana’s broader theological frame, the text supports a synthesis where devotion to Śiva is fully authoritative even within a Purāṇa traditionally associated with Viṣṇu, reinforcing Shaiva–Vaishnava harmony.