Shloka 63
Brahmā’s Lotus-Birth, the Sealing of the Cosmic Womb, and the Epiphany of Parameśvara
Hari–Hara Samanvaya
किं न पश्यसि योगेशं ब्रह्माधिपतिमव्ययम् / दिव्यं भवतु ते चक्षुर्येन द्रक्ष्यसि तत्परम्
kiṃ na paśyasi yogeśaṃ brahmādhipatimavyayam / divyaṃ bhavatu te cakṣuryena drakṣyasi tatparam
Warum schaust du nicht den Herrn des Yoga, den unvergänglichen Souverän über Brahmā? Möge dein Blick göttlich werden, damit du jene höchste Wirklichkeit schaust.
A divine revealer (contextually Lord Kurma/Vishnu or a siddha-like guide bestowing divine vision)
Primary Rasa: adbhuta
Secondary Rasa: vira
FAQs
It points to an imperishable, supreme principle (“tatparam”) that is not grasped by ordinary sight, implying the highest Self/Reality is transcendent and known through inner yogic vision rather than mere sensory perception.
The verse emphasizes divya-cakṣu (divine sight)—a yogic transformation of perception associated with concentration, purity, and grace—through which the yogin directly ‘sees’ the supreme tattva, aligning with Purāṇic yoga and Pāśupata-leaning devotional discipline.
By framing the Supreme as “Yogesha” and “imperishable overlord of Brahmā,” it uses shared theistic titles common to both Shaiva and Vaishnava idioms, supporting the Kurma Purana’s synthetic stance that the highest Lord is one reality approached through multiple sectarian languages.