Shloka 21
Rudrakoṭi, Madhuvana, Puṣpanagarī, and Kālañjara — Śveta’s Bhakti and the Subjugation of Kāla
अथान्तरिक्षे विमलं दीप्यमानं तेजोराशिं भूतभर्तुः पुराणम् / ज्वालामालासंवृतं व्याप्य विश्वं प्रादुर्भूतं संस्थितं संददर्श
athāntarikṣe vimalaṃ dīpyamānaṃ tejorāśiṃ bhūtabhartuḥ purāṇam / jvālāmālāsaṃvṛtaṃ vyāpya viśvaṃ prādurbhūtaṃ saṃsthitaṃ saṃdadarśa
अथान्तरिक्षे विमलं दीप्यमानं तेजोराशिं भूतभर्तुः पुराणम्। ज्वालामालासंवृतं विश्वव्यापि प्रादुर्भूतं संस्थितं स ददर्श॥
Narrator (Purāṇic narrator describing the vision within the Kurma Purana’s dialogue frame)
Primary Rasa: adbhuta
Secondary Rasa: raudra
FAQs
It presents the Supreme as a primordial, all-pervading radiance—pure, self-luminous, and universe-filling—suggesting the Atman/Ishvara is known not merely as a form, but as the foundational light that sustains all beings.
The verse foregrounds darśana (direct vision) as a yogic culmination: when the mind becomes steady and pure, the divine is intuited as tejas (inner luminosity) that pervades all—an experience aligned with Purāṇic yoga and Pāśupata-influenced contemplation on the Lord’s all-pervading presence.
By describing the Lord primarily as the universal sustainer and as all-pervading light rather than sectarian form, the verse supports the Kurma Purana’s synthetic theology where the one Supreme is approached through both Shaiva and Vaishnava idioms.