Kurma Purana — Uttara Bhaga, Shloka 32
Rudra’s Cosmic Dance and the Recognition of Rudra–Nārāyaṇa Unity (Īśvara-gītā Continuation)
भवानीशो ऽनादिमांस्तेजोराशिर् ब्रह्मा विश्वं परमेष्ठी वरिष्ठः / स्वात्मानन्दमनुभूयाधिशेते स्वयं ज्योतिरचलो नित्यमुक्तः
bhavānīśo 'nādimāṃstejorāśir brahmā viśvaṃ parameṣṭhī variṣṭhaḥ / svātmānandamanubhūyādhiśete svayaṃ jyotiracalo nityamuktaḥ
သူသည် ဘဝာနီ၏ အရှင် (ရှီဝ) ဖြစ်၍ အစမရှိသူ၊ တောက်ပမှု၏ အစုအဝေးကြီးဖြစ်၏—ဗြဟ္မာလည်း ဖြစ်၍ စကြဝဠာတစ်ခုလုံးလည်း ဖြစ်ကာ အမြင့်ဆုံး စီမံခန့်ခွဲသူ၊ အထူးမြတ်ဆုံးဖြစ်၏။ မိမိအတ္တ၏ အာနန္ဒကို ကိုယ်တိုင် အတွေ့အကြုံပြု၍ မိမိအတွင်း၌ပင် နားနေတော်မူ၏—ကိုယ်တိုင်တောက်ပ၊ မလှုပ်ရှား၊ အမြဲလွတ်မြောက်သူ။
Narratorial/Doctrinal voice within the Purāṇic discourse (praise-stotra style), aligned with the Kurma Purana’s Shaiva–Vaishnava synthesis
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
It presents the Supreme as svayaṃ-jyoti (self-luminous), acala (immutable), and nitya-mukta (eternally free), resting in the bliss of direct Self-realization—an explicitly non-dual (Advaita-leaning) description of Ātman/Brahman.
The key yogic emphasis is svātmānanda-anubhava—direct realization of the Self’s bliss—implying inward absorption (dhyāna/samādhi) where the mind rests in the self-luminous reality rather than external objects, consistent with the Kurma Purana’s contemplative and Pāśupata-oriented discipline.
By identifying the Supreme as “Bhavānī’s Lord (Śiva)” while also calling Him Brahman and the universe itself, the verse supports the Kurma Purana’s integrative theology: one non-dual Supreme is praised through multiple divine names and functions, harmonizing sectarian identities.