Kurma Purana — Purva Bhaga, Shloka 41
Divine Abodes on the Mountains — A Sacred Survey of Jambūdvīpa
Kailāsa to Siddha Realms
महालक्ष्मीर्महादेवी त्रिशूलवरधारिणी / त्रिनेत्रा सर्वशसक्तीभिः संवृता सदसन्मया / पश्यन्ति तत्र मुनयः सिद्धा ये ब्रह्मवादिनः
mahālakṣmīrmahādevī triśūlavaradhāriṇī / trinetrā sarvaśasaktībhiḥ saṃvṛtā sadasanmayā / paśyanti tatra munayaḥ siddhā ye brahmavādinaḥ
তাত ব্ৰহ্মবাদী সিদ্ধ মুনিসকলে মহালক্ষ্মী মহাদেৱীক দৰ্শন কৰে—যি শ্ৰেষ্ঠ ত্ৰিশূল ধাৰিণী, ত্ৰিনেত্ৰী, সৰ্বশক্তিৰে পৰিবৃতা, আৰু সৎ-অসৎ (প্ৰকাশ-অপ্ৰকাশ) স্বৰূপিণী।
Narrator (Purāṇic narrator describing the vision beheld by brahmavādin siddha-sages)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
By describing the Goddess as “sad-asad-mayā” (of both manifest and unmanifest), the verse points to a non-dual Brahman-ground that transcends yet includes all categories—suggesting the realized seers perceive the Absolute as the source and substance of both being and becoming.
The verse implies a fruition-stage of yoga: a direct darśana attained by siddha munis who are brahmavādins—i.e., those established in Brahman-discernment. In Kurma Purana’s yogic frame, such vision aligns with deep dhyāna and samādhi where the deity is realized as all-śakti and as the ground of sat/asat.
Mahālakṣmī is portrayed with distinctly Śaiva markers (trident, three eyes) while remaining Lakṣmī, indicating Kurma Purana’s integrative theology: the supreme divinity is one reality expressed through Śiva-Śakti and Viṣṇu-Lakṣmī forms, harmonizing sectarian symbols within a Brahman-centered vision.