Brahmā’s Lotus-Birth, the Sealing of the Cosmic Womb, and the Epiphany of Parameśvara
Hari–Hara Samanvaya
किं न पश्यसि योगेशं ब्रह्माधिपतिमव्ययम् / प्रधानपुरुषेशानं वेदाहं परमेश्वरम्
kiṃ na paśyasi yogeśaṃ brahmādhipatimavyayam / pradhānapuruṣeśānaṃ vedāhaṃ parameśvaram
لِمَ لا تُبصِر ربَّ اليوغا—الذي لا يفنى، سيّدَ براهما—المهيمنَ على البرادهانا (الطبيعة الأولى) والبوروشا (الذات الواعية)؟ اعرفه أنه باراميشڤارا، الربّ الأعلى.
A sage addressing the seeker (Kurma Purana Purva-bhaga context; teaching on Parameshvara as Lord of Yoga)
Primary Rasa: adbhuta
Secondary Rasa: vira
It presents the Supreme as Parameśvara who transcends change (avyaya) and yet governs both Puruṣa (consciousness) and Pradhāna (Nature), implying a Lord who is beyond the guṇas while overseeing their operation.
By naming the deity “Yogeśa,” the verse anchors practice in devotion and contemplation of the Lord as the inner ruler of mind, matter, and consciousness—supporting īśvara-dhyāna (meditation on the Supreme) as the integrating focus of Yoga.
It uses the title Parameśvara and the role “Lord of Yoga” in a way compatible with both Śaiva and Vaiṣṇava readings, reflecting the Kurma Purana’s non-sectarian synthesis: the one Supreme is praised through multiple theological idioms.