Kurma Purana — Uttara Bhaga, Shloka 23
Rudra’s Cosmic Dance and the Recognition of Rudra–Nārāyaṇa Unity (Īśvara-gītā Continuation)
त्वां पश्यन्ति मुनयो ब्रह्मयोनिं दान्ताः शान्ता विमलं रुक्मवर्णम् / ध्यात्वात्मस्थमचलं स्वे शरीरे कविं परेभ्यः परमं तत्परं च
tvāṃ paśyanti munayo brahmayoniṃ dāntāḥ śāntā vimalaṃ rukmavarṇam / dhyātvātmasthamacalaṃ sve śarīre kaviṃ parebhyaḥ paramaṃ tatparaṃ ca
Ang mga pantas—mapagpigil at payapa—ay tumatanaw sa Iyo, sinapupunan at pinagmulan ng Brahman: walang dungis, kulay-gintong maningning. Sa pagninilay sa Iyo bilang Atman sa loob, di-nagagalaw sa sariling katawan, nakikilala Ka nila bilang Kavi, ang makatang-tagakita, ang Kataas-taasan higit sa lahat, at ang sukdulang layon mismo.
Lord Kurma (Vishnu as the Supreme Ishvara)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It presents the Supreme as the inner Self (ātmastha), immutable (acala), and directly realizable through meditation within one’s own embodied awareness—beyond all comparative “others” as the absolute Supreme.
It emphasizes dhyāna grounded in śama-dama (peace and self-restraint): the yogin meditates on Ishvara as the indwelling Self in the body, steady and unmoving, culminating in direct vision (darśana) rather than mere conceptual belief.
By describing Vishnu (Kurma) in Shaiva-Yogic terms—inner Self, supreme goal, object of dhyāna—it mirrors the Purana’s synthesis where the one Ishvara is praised through shared yogic and theological language, supporting a non-sectarian, non-dual orientation.