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
Pagkaraan, sa gitnang himpapawid, nasilayan niya ang isang dalisay at nagliliyab na bunton ng liwanag—ang sinaunang ningning ng Tagapagtaguyod ng lahat ng nilalang—napalilibutan ng mga kuwintas ng apoy, lumalaganap sa buong sansinukob, biglang nagpakita at nanatiling matatag.
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.