Shloka 41
Divine Abodes on the Mountains — A Sacred Survey of Jambūdvīpa
Kailāsa to Siddha Realms
महालक्ष्मीर्महादेवी त्रिशूलवरधारिणी / त्रिनेत्रा सर्वशसक्तीभिः संवृता सदसन्मया / पश्यन्ति तत्र मुनयः सिद्धा ये ब्रह्मवादिनः
mahālakṣmīrmahādevī triśūlavaradhāriṇī / trinetrā sarvaśasaktībhiḥ saṃvṛtā sadasanmayā / paśyanti tatra munayaḥ siddhā ye brahmavādinaḥ
وہاں برہمن کے قائل سِدھ مُنی مہالکشمی، مہادیوی کا دیدار کرتے ہیں—جو برتر ترشول دھارِن، تین آنکھوں والی، تمام دیوی شکتیوں سے گھِری ہوئی، اور سَت و اَسَت (ظاہر و باطن) کی صورت ہے۔
Narrator (Purāṇic narrator describing the vision beheld by brahmavādin siddha-sages)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
By describing the Goddess as “sad-asad-mayā” (of both manifest and unmanifest), the verse points to a non-dual Brahman-ground that transcends yet includes all categories—suggesting the realized seers perceive the Absolute as the source and substance of both being and becoming.
The verse implies a fruition-stage of yoga: a direct darśana attained by siddha munis who are brahmavādins—i.e., those established in Brahman-discernment. In Kurma Purana’s yogic frame, such vision aligns with deep dhyāna and samādhi where the deity is realized as all-śakti and as the ground of sat/asat.
Mahālakṣmī is portrayed with distinctly Śaiva markers (trident, three eyes) while remaining Lakṣmī, indicating Kurma Purana’s integrative theology: the supreme divinity is one reality expressed through Śiva-Śakti and Viṣṇu-Lakṣmī forms, harmonizing sectarian symbols within a Brahman-centered vision.