Kurma Purana — Purva Bhaga, Shloka 41
Kapardeśvara at Piśācamocana — Liberation of a Piśāca and the Brahmapāra Hymn
यं योगिनस्त्यक्तसबीजयोगा लब्ध्वा समाधिं परमार्थभूताः / पश्यन्ति देवं प्रणतो ऽस्मि नित्यं तं ब्रह्मपारं भवतः स्वरूपम्
yaṃ yoginastyaktasabījayogā labdhvā samādhiṃ paramārthabhūtāḥ / paśyanti devaṃ praṇato 'smi nityaṃ taṃ brahmapāraṃ bhavataḥ svarūpam
Я вечно преклоняюсь перед тем Божественным Владыкой — самим Твоим образом, — кто превосходит даже дальний предел Брахмана; кого йогины, оставив даже «йогу с семенем» (опирающуюся на объект) и достигнув самадхи, созерцают как саму высшую Реальность.
A devotee/praiser addressing the Supreme Lord (Hari as Kurma; Shaiva-Vaishnava synthesis)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It presents the Supreme as directly realizable in samādhi and as the ultimate Reality (paramārtha), transcending conceptual limits—even those associated with “Brahman”—and thus pointing to a supra-conceptual absolute known by yogic vision.
The verse contrasts sabīja-yoga (absorption supported by an object/seed such as mantra, form, or concept) with a higher, supportless realization implied by “abandoning sabīja” and attaining samādhi, where the Divine is ‘seen’ as immediate truth.
By describing one Supreme Deva realized by yogins and addressed devotionally as the transcendent Absolute, it supports the Kurma Purana’s integrative stance: the highest Lord is one, approached through both yogic knowledge and personal devotion across Shaiva-Vaishnava frames.