Kurma Purana — Uttara Bhaga, Shloka 37
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
यदेतन्मण्डलं शुद्धं भाति ब्रह्ममयं सदा / एषैव देवता मह्यं धारयामि सदैव तत्
yadetanmaṇḍalaṃ śuddhaṃ bhāti brahmamayaṃ sadā / eṣaiva devatā mahyaṃ dhārayāmi sadaiva tat
この清浄なるマンダラは、常に梵（ブラフマン）に満ちて輝く。これこそ我が選び奉る本尊であり、我はいついかなる時も、これを堅く保持し観想し続ける。
Lord Kūrma (Vishnu) instructing the sages (Ishvara-Gita style teaching in the Upari-bhaga)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It points to a reality that is “brahmamaya”—not merely a symbol but a field of contemplation pervaded by Brahman—implying the Supreme Self as ever-luminous and pure, to be realized through steady inner holding (dhāraṇā).
The key practice is dhāraṇā leading into dhyāna: continuously “holding” a pure, radiant maṇḍala as the support of meditation, treating Brahman itself as the chosen devatā (ālambana) rather than a merely external form.
By making the ultimate devatā the brahmamaya reality (Ishvara/Brahman) rather than a sectarian form, the verse supports the Kurma Purana’s non-dual, synthesizing stance in which Shaiva and Vaishnava worship converge in the one supreme principle.