Shloka 71
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
मूर्तिरन्या स्मृता चास्य दिग्वासा वै शिवा ध्रुवा / यत्र तिष्ठति तद् ब्रह्म योगेन तु समन्वितम्
mūrtiranyā smṛtā cāsya digvāsā vai śivā dhruvā / yatra tiṣṭhati tad brahma yogena tu samanvitam
Satu lagi rupa-Nya diingati sebagai Śiva yang teguh lagi membawa keberkatan, berselimutkan segala penjuru. Di mana pun Dia bersemayam, itulah Brahman, disempurnakan dan disedari melalui Yoga.
Lord Kurma (Vishnu) teaching in a Shaiva–Vaishnava synthesis context
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It identifies the Supreme as Brahman itself: wherever the divine presence abides, that locus is Brahman—known not merely as concept, but as a realized reality through yogic steadiness.
The verse emphasizes Yoga as the means of integration (samanvaya): through disciplined yogic absorption and steadiness, one recognizes Brahman as present where the Lord ‘abides’—internally as the indwelling reality and externally as the sacred presence.
It presents Shiva as an ‘other form’ of the same Supreme, aligning Shaiva imagery (digvāsā) with the non-dual claim that the abiding divine reality is Brahman—supporting the Kurma Purana’s Shiva–Vishnu synthesis.