Genealogies of Yadus and Vṛṣṇis; Navaratha’s Refuge to Sarasvatī; Rise of Sāttvata Tradition; Prelude to Kṛṣṇa-Balarāma Incarnation
नमस्ये परमानन्दां चित्कलां ब्रह्मरूपिणीम् / पाहि मां परमेशानि भीतं शरणमागतम्
namasye paramānandāṃ citkalāṃ brahmarūpiṇīm / pāhi māṃ parameśāni bhītaṃ śaraṇamāgatam
Je me prosterne devant Toi—Béatitude suprême, éclat de la Conscience pure, dont la forme est Brahman. Ô Parameśānī, protège-moi : saisi de crainte, je suis venu à Toi pour refuge.
A devotee/supplicant addressing the Supreme Goddess (Devī/Parameśānī) in prayer within the Purva-bhāga narrative frame
Primary Rasa: karuna
Secondary Rasa: shanta
By calling the Goddess “paramānandā” and “brahma-rūpiṇī,” the verse points to ultimate reality as Brahman—pure Consciousness and Bliss—beyond fear and limitation, which is also the essence of the Self.
The verse foregrounds śaraṇāgati (surrender) and one-pointed devotion as a yogic means: turning the mind from fear to the Supreme, invoking protection, and stabilizing awareness in cit (pure consciousness).
Though addressed to the Supreme Lady, the theology is non-sectarian: the highest is “Brahman-form,” aligning with the Kurma Purana’s synthesis where Śaiva/Śākta devotion and Vaiṣṇava Purāṇic framing converge in a nondual Supreme.