Kurma Purana — Uttara Bhaga, Shloka 156
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
असमाकमेषा परमेशपत्नी गतिस्तथात्मा गगनाभिधाना / पश्यन्त्यथात्मानमिदं च कृत्स्नं तस्यामथैते मुनयश्च विप्राः
asamākameṣā parameśapatnī gatistathātmā gaganābhidhānā / paśyantyathātmānamidaṃ ca kṛtsnaṃ tasyāmathaite munayaśca viprāḥ
သူမသည် ကျွန်ုပ်တို့၏ အမြင့်ဆုံး အားကိုးရာ—ပရမေရှ்வရ၏ မဟာမိဖုရား—«ဂဂနာ» (ကောင်းကင်ကဲ့သို့ အနှံ့ပျံ့) ဟု ခေါ်ကြပြီး အတ္တမန်တော်ကိုယ်တိုင် ဖြစ်သည်။ သူမအတွင်း၌ မုနိများနှင့် ဗြာဟ္မဏများသည် အတ္တမန်နှင့် စကြဝဠာတစ်လုံးလုံးကို မြင်ကြသည်။
Narratorial voice within the Ishvara-Gita style teaching (Upari-bhaga discourse attributed to Lord Kurma’s revelatory instruction)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It identifies the divine feminine (Parameśvarī) not merely as a deity but as the very Ātman, within whom the whole cosmos is seen—implying a non-dual ground where Self and universe are comprehended together.
The verse points to contemplative realization (ātma-darśana): a yogic vision where sages perceive the Self and the totality of existence ‘in’ the all-pervading divine—aligned with Pāśupata-oriented inward absorption and expansive awareness.
By centering Parameśvara and His consort as the supreme refuge and as the Ātman, it supports the Kurma Purana’s synthetic theology: the highest reality is one, expressed through Śaiva-Shākta language while taught in a Purāṇic (often Vaiṣṇava) revelatory frame.