Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
चतुर्वेदश्चतुर्मूर्तिस्त्रिमूर्तिस्त्रिगुणः परः / एकमूर्तिरमेयात्मा नारायण इति श्रुतिः
caturvedaścaturmūrtistrimūrtistriguṇaḥ paraḥ / ekamūrtirameyātmā nārāyaṇa iti śrutiḥ
അവൻ ചതുർവേദസ്വരൂപൻ; അവൻ ചതുർമൂർത്തി; അവൻ ത്രിമൂർത്തിയും ത്രിഗുണാതീത പരമേശ്വരനും ആകുന്നു. പല രൂപങ്ങളിൽ പ്രത്യക്ഷപ്പെട്ടാലും അവന്റെ മൂലസ്വരൂപം ഒന്നേ—അളക്കാനാകാത്ത ആത്മസ്വഭാവം. അതുകൊണ്ട് ശ്രുതി പറയുന്നു: ‘അവൻ നാരായണൻ.’
Lord Kurma (Vishnu) speaking in the Ishvara Gita-style teaching section
Primary Rasa: shanta
Secondary Rasa: adbhuta
It presents the Supreme as ultimately one (ekamūrti) and immeasurable (ameyātmā), while also being the source and inner reality of Veda, guṇas, and cosmic functions—affirmed by Śruti as Nārāyaṇa.
The verse supports a contemplative method central to the Kurma Purana’s yogic-theistic teaching: meditate on the One Lord beyond the guṇas, recognizing His many functional manifestations while fixing awareness on the single, immeasurable Self.
By identifying the Lord as “trimūrti” (the threefold cosmic function), it frames Brahmā, Viṣṇu, and Śiva as unified expressions of one supreme reality—supporting the Kurma Purana’s non-sectarian Shaiva–Vaishnava synthesis.