Shloka 72
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
या चास्य पार्श्वगा भार्या भवद्भिरभिवीक्षिता / सा हि नारायणो देवः परमात्मा सनातनः
yā cāsya pārśvagā bhāryā bhavadbhirabhivīkṣitā / sā hi nārāyaṇo devaḥ paramātmā sanātanaḥ
และพระชายาผู้ประทับเคียงข้าง ซึ่งท่านทั้งหลายเพิ่งได้เห็นนั้น—แท้จริงคือพระนารายณ์ ผู้เป็นปรมาตมันอันเป็นนิรันดร์
Narrator (Purāṇic narrator explaining the revealed identity of the consort as the Supreme Nārāyaṇa)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
It identifies the supreme reality directly as Paramātman—eternal and divine—showing that the ultimate Self is not merely a concept but the very Lord (Nārāyaṇa) revealed in form.
This verse emphasizes darśana (right seeing/recognition) as a spiritual pivot: realizing the Supreme (Paramātman) in what is perceived—an insight that supports Purāṇic yoga paths like devotion (bhakti) and contemplative discernment (jñāna) that culminate in non-dual recognition.
By declaring the supreme identity as Paramātman and naming Nārāyaṇa as that eternal reality, it aligns with the Kurma Purana’s broader synthesis where sectarian forms point to one supreme principle—supporting a non-dual, reconciliatory Shaiva–Vaishnava theology.