Kurma Purana — Purva Bhaga, Shloka 69
Brahmā’s Lotus-Birth, the Sealing of the Cosmic Womb, and the Epiphany of Parameśvara
Hari–Hara Samanvaya
त्वमात्मा ह्यादिपुरुषो मम देहसमुद्भवः / वरं वरय विश्वात्मन् वरदो ऽहं तवानघ
tvamātmā hyādipuruṣo mama dehasamudbhavaḥ / varaṃ varaya viśvātman varado 'haṃ tavānagha
تم ہی آتما ہو، آدی پُرُش ہو، اور میرے ہی بدن سے پیدا ہوئے ہو۔ اے وِشو آتما، کوئی ور مانگو؛ اے بےگناہ، میں تمہیں ور دینے والا ہوں۔
A divine boon-giver (deity addressing a manifested being described as arising from the deity’s own body)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
It identifies the addressed being as ātmā (the Self) and ādipuruṣa (the primordial Person), implying a supreme, all-pervading principle (viśvātman) that can manifest within creation while remaining the fundamental Self.
No specific technique is prescribed in this line; its yogic import is doctrinal—recognizing the viśvātman/ātman as the root reality, which is the contemplative basis for later Kurma Purana teachings on īśvara-bhāvanā (God-centered meditation) and disciplined practice (yoga, vrata, dharma).
By using universal terms like ātmā, ādipuruṣa, and viśvātman, the verse supports the Purana’s non-sectarian theology: the supreme principle can be spoken of in shared metaphysical language that bridges Shaiva and Vaishnava expressions.