Shloka 65
Kali-yuga Doṣas, the Supremacy of Rudra as Refuge, and the Closure of the Manvantara Teaching
कृष्णद्वैपायनः साक्षाद् विष्णुरेव सनातनः / को ह्यन्यस्तत्त्वतो रुद्रं वेत्ति तं परमेश्वरम्
kṛṣṇadvaipāyanaḥ sākṣād viṣṇureva sanātanaḥ / ko hyanyastattvato rudraṃ vetti taṃ parameśvaram
Kṛṣṇa-Dvaipāyana (Vyāsa) ist in Wahrheit niemand anders als der ewige Viṣṇu selbst, der sich offenbart hat. Denn wer sonst könnte Rudra seinem Wesen nach erkennen—ihn, den Parameśvara, den höchsten Herrn?
Kurma Purana narrator (Sūta/compilers’ voice in praise of Vyāsa within the Purāṇic discourse)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
By identifying Vyāsa with eternal Viṣṇu and calling Rudra “Parameśvara,” the verse points to a single supreme reality manifesting through revered forms—suggesting an underlying non-dual, tattva-based understanding rather than a merely sectarian one.
No specific technique is prescribed in this verse; instead it establishes doctrinal ground: true knowledge (tattvataḥ-jñāna) of Īśvara is rare and requires authoritative revelation—an idea that, in the Kurma Purana’s wider teaching (including Pāśupata-oriented guidance), supports disciplined inquiry, devotion, and yogic restraint as prerequisites for realizing the Lord’s essence.
It presents a synthesis: Vyāsa is affirmed as Viṣṇu, yet the highest truth includes knowing Rudra as Parameśvara—implying that Hari and Hara are approached as expressions of the same supreme principle, understood “in essence” (tattvataḥ).