Brahmā’s Lotus-Birth, the Sealing of the Cosmic Womb, and the Epiphany of Parameśvara
Hari–Hara Samanvaya
दिव्यां विशालां ग्रथितां ग्रहैः सार्केन्दुतारकैः / मालामत्यद्भुताकारां धारयन् पादलम्बिनीम्
divyāṃ viśālāṃ grathitāṃ grahaiḥ sārkendutārakaiḥ / mālāmatyadbhutākārāṃ dhārayan pādalambinīm
Il portait une vaste guirlande divine, d’une forme merveilleuse, enfilée des planètes avec le Soleil, la Lune et les étoiles, descendant jusqu’à ses pieds.
Narrator (Purāṇic narrator describing the divine form; traditionally within Sūta/Vyāsa-style narration)
Primary Rasa: adbhuta
Secondary Rasa: shringara
By portraying the deity as wearing the cosmos itself (planets, Sun, Moon, stars) as an ornament, the verse signals a Supreme presence that pervades and contains the universe—an Atman/Ishvara whose being is not separate from cosmic order.
No explicit technique is prescribed in this verse; instead it supports contemplative upāsanā (meditative worship) through visualization of the cosmic form (viśvarūpa-bhāvanā), a common aid to concentration in Purāṇic and Yoga-informed devotion.
While Shiva and Vishnu are not named here, the cosmic-body symbolism aligns with the Kurma Purana’s integrative theology: the supreme deity—whether praised in Shaiva or Vaishnava terms—is presented as the one cosmic ground in which all luminaries and powers are unified.