Shloka 48
Prākṛta-pralaya, Pratisarga Doctrine, and the Ishvara-Samanvaya of Yoga and Devotion
ज्ञानं तदुक्तं निर्बोजं पूर्वं हि भवतां मया / विष्णुं रुद्रं विरञ्चिं च सबीजं भावयेद् बुधः / सथवाग्न्यादिकान् देवांस्तत्परः संयतेन्द्रियः
jñānaṃ taduktaṃ nirbojaṃ pūrvaṃ hi bhavatāṃ mayā / viṣṇuṃ rudraṃ virañciṃ ca sabījaṃ bhāvayed budhaḥ / sathavāgnyādikān devāṃstatparaḥ saṃyatendriyaḥ
Cette connaissance que je vous ai jadis exposée comme « sans semence » (nirbīja) a bien été enseignée. Mais le sage aspirant—maîtrisant ses sens et tendu vers Cela—doit aussi contempler « avec semence » (sabīja) Viṣṇu, Rudra et Virañci (Brahmā), ainsi que les divinités à commencer par Agni, comme appuis de la méditation.
Lord Kūrma (Viṣṇu) instructing the sages (Ishvara-Gītā style teaching frame in the Upari-bhāga)
Primary Rasa: shanta
Secondary Rasa: bhakti
FAQs
It distinguishes “nirbīja” knowledge—absorption without any support-object—from “sabīja” contemplation, implying that the Supreme can be realized beyond forms, while forms can still serve as preparatory supports.
It explicitly teaches two modes: nirbīja (supportless) realization and sabīja (supported) dhyāna, where the practitioner uses divine forms—Viṣṇu, Rudra, Brahmā, and other devas like Agni—as ālambana while restraining the senses.
By prescribing meditation on Viṣṇu and Rudra together as valid supports, it reflects the Kurma Purana’s synthetic, non-sectarian stance where Śaiva and Vaiṣṇava forms function harmoniously within one path toward the Supreme.