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
ព្រះអង្គពាក់មាលាធំទូលាយដ៏ទេវីយ៍ អស្ចារ្យក្នុងរូបរាង ត្បាញជាមួយភពទាំងឡាយ រួមទាំងព្រះអាទិត្យ ព្រះចន្ទ និងផ្កាយ ហើយទម្លាក់ចុះដល់ជើង។
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.