Kurma Purana — Purva Bhaga, Shloka 35
Viṣṇu at Upamanyu’s Āśrama: Pāśupata Tapas, Darśana of Śiva, and Boons from Devī
इहेश्वरं देवदेवं मुनीन्द्रा ब्रह्मवादिनः / ध्यायन्तो ऽत्रासते देवं जापिनस्तापसाश्च ये
iheśvaraṃ devadevaṃ munīndrā brahmavādinaḥ / dhyāyanto 'trāsate devaṃ jāpinastāpasāśca ye
នៅទីនេះ ព្រះឥស్వరៈ ព្រះទេវទេវៈ ត្រូវបានមហាមុនី—អ្នកដឹង និងបង្រៀនព្រះព្រហ្ម—ធ្វើសមាធិគោរព។ ហើយនៅទីនេះផងដែរ មានអ្នកបូជាព្រះដោយជបៈ (សូត្រមន្ត) និងដោយតបសៈ ជាអ្នកតាបស។
Narrator (Purāṇic voice, traditionally Sūta conveying the account of sacred places and practices)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
By presenting Īśvara as “Devadeva” contemplated by brahmavādins, the verse implies a supreme, all-overruling Reality accessible through Brahman-knowledge and sustained contemplation—linking devotional worship with Vedāntic insight.
The verse highlights dhyāna (steady meditation), japa (mantra-repetition), and tapas (austerity)—a classic triad of disciplined practice aligned with Purāṇic Yoga and the Pāśupata-leaning emphasis on inner purification and God-centered concentration.
Using the inclusive title “Īśvara, Devadeva,” the verse supports the Kurma Purana’s non-sectarian synthesis: the Supreme Lord is one, approached by sages through Brahman-knowledge and by devotees through japa and tapas—harmonizing Shaiva and Vaishnava modes of worship.