Shloka 65
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
यस्मिन् समाहितं दिव्यमैश्वर्यं यत् तदव्ययम् / तमासाद्य निधिं ब्राह्म हा भवद्भिर्वृथाकृतम्
yasmin samāhitaṃ divyamaiśvaryaṃ yat tadavyayam / tamāsādya nidhiṃ brāhma hā bhavadbhirvṛthākṛtam
في ذلك الكنز تجتمع وتستقرّ القدرةُ الإلهيةُ السامية، وهي غير فانية؛ ومع ذلك، بعدما بلغتم ذلك الكنز، يا براهمن، وا أسفاه، قد عملتم عبثًا (إذ لم تلجؤوا إليه حقًّا).
A senior sage/instructor addressing a Brāhmaṇa (didactic narration within the Purva-bhaga)
Primary Rasa: karuna
Secondary Rasa: shanta
FAQs
It points to an imperishable reality (avyaya) that holds divine aiśvarya within itself; attaining it is the true “treasure,” implying that the highest Self/Lord is the stable ground of spiritual power and fulfillment.
The key term samāhita suggests inward concentration and collectedness (a samādhi-oriented discipline): gathering the mind so the seeker recognizes the imperishable nidhi rather than wasting effort on transient aims.
By emphasizing a single imperishable “divine treasure” as the locus of aiśvarya, the verse aligns with the Kurma Purana’s non-sectarian thrust: the supreme refuge is one, approached through integrated Shaiva-Vaishnava devotion and yoga.