Shloka 77
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
संहृत्य सकलं विश्वं कल्पान्ते पुरुषोत्तमः / शेते योगामृतं पीत्वा यत् तद् विष्णोः परं पदम्
saṃhṛtya sakalaṃ viśvaṃ kalpānte puruṣottamaḥ / śete yogāmṛtaṃ pītvā yat tad viṣṇoḥ paraṃ padam
ಕಲ್ಪಾಂತದಲ್ಲಿ ಪುರುಷೋತ್ತಮನು ಸಮಸ್ತ ವಿಶ್ವವನ್ನು ಸಂಹರಿಸಿ, ಯೋಗಾಮೃತವನ್ನು ಪಾನಮಾಡಿ, ಆ ಪರಮಸ್ಥಿತಿಯಲ್ಲಿ ಶಯನಿಸುತ್ತಾನೆ—ಅದೇ ವಿಷ್ಣುವಿನ ಪರಮಪದ, ಪರಮಧಾಮ.
Lord Kurma (Vishnu) as instructor in Purāṇic discourse
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It presents the Supreme as Puruṣottama who remains unchanged while the cosmos is withdrawn at pralaya; His “supreme abode/state” indicates a transcendental reality beyond creation and dissolution, akin to the Atman/Brahman as the ultimate refuge.
The phrase “yogāmṛta” points to the immortal bliss of yogic absorption (samādhi)—a state where consciousness rests in the Supreme after withdrawing from all manifested forms, aligning with Purāṇic Yoga disciplines of inner withdrawal (pratyāhāra) and steady contemplation (dhyāna).
While naming Vishnu’s highest state, it uses universal Yogic language (“nectar of Yoga,” supreme state) that the Kurma Purana often shares across Shaiva-Vaishnava synthesis—implying one supreme reality realized through Yoga, whether spoken of as Vishnu’s paramapada or as the highest Ishvara.