Shloka 37
Rudrakoṭi, Madhuvana, Puṣpanagarī, and Kālañjara — Śveta’s Bhakti and the Subjugation of Kāla
स देवदेववचनाद् देवदेवेश्वरो हरः / तथास्त्वित्याह विश्वात्मा सो ऽपि तादृग्विधो ऽभवत्
sa devadevavacanād devadeveśvaro haraḥ / tathāstvityāha viśvātmā so 'pi tādṛgvidho 'bhavat
Auf das Wort der Götter hin wurde Hara—Herr der Herren unter den Göttern—zum Handeln bewegt. Die Allseele sprach: „So sei es“, und auch er nahm genau jene Gestalt an (wie bestimmt).
Narrator (Purāṇic narrator describing Śiva’s response to the devas’ request)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
By calling the Lord “Viśvātmā” (All-Self), the verse presents the deity as the indwelling universal Self who can assume forms without losing transcendence—supporting a non-dual, all-pervading understanding of Īśvara.
No specific technique is taught in this line; instead it supplies the theological basis used by Kurma Purāṇa’s yoga teaching—Īśvara as the Viśvātmā who responds to devotion and dharmic petition, a premise later aligned with Pāśupata-oriented devotion, surrender (praṇidhāna), and disciplined practice.
Śiva is praised as “Devadeveśvara,” while the supreme principle is named “Viśvātmā,” implying that the highest reality operates through divine persons and forms—consistent with Kurma Purāṇa’s integrative stance that emphasizes unity of the supreme across Śaiva and Vaiṣṇava expressions.