Shloka 69
Brahmā’s Lotus-Birth, the Sealing of the Cosmic Womb, and the Epiphany of Parameśvara
Hari–Hara Samanvaya
त्वमात्मा ह्यादिपुरुषो मम देहसमुद्भवः / वरं वरय विश्वात्मन् वरदो ऽहं तवानघ
tvamātmā hyādipuruṣo mama dehasamudbhavaḥ / varaṃ varaya viśvātman varado 'haṃ tavānagha
“Engkau sesungguhnya Ātman—Puruṣa Purba—yang lahir daripada tubuh-Ku. Mohonlah satu anugerah, wahai Viśvātman; Aku pemberi anugerah kepadamu, wahai yang tanpa dosa.”
A divine boon-giver (deity addressing a manifested being described as arising from the deity’s own body)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
It identifies the addressed being as ātmā (the Self) and ādipuruṣa (the primordial Person), implying a supreme, all-pervading principle (viśvātman) that can manifest within creation while remaining the fundamental Self.
No specific technique is prescribed in this line; its yogic import is doctrinal—recognizing the viśvātman/ātman as the root reality, which is the contemplative basis for later Kurma Purana teachings on īśvara-bhāvanā (God-centered meditation) and disciplined practice (yoga, vrata, dharma).
By using universal terms like ātmā, ādipuruṣa, and viśvātman, the verse supports the Purana’s non-sectarian theology: the supreme principle can be spoken of in shared metaphysical language that bridges Shaiva and Vaishnava expressions.