Shloka 14
Prākṛta Sṛṣṭi and Pralaya: From Pradhāna to Brahmāṇḍa; Trimūrti Samanvaya
यथा मदो नरस्त्रीणां यथा वा माधवो ऽनिलः / अनुप्रविष्टः क्षोभाय तथासौ योगमूर्तिमान्
yathā mado narastrīṇāṃ yathā vā mādhavo 'nilaḥ / anupraviṣṭaḥ kṣobhāya tathāsau yogamūrtimān
كما أن السُّكر يزعزع قلوب الرجال والنساء، وكما أن نسيم الربيع «مادهافا» ينفذ فيحرّك الأشياء اضطرابًا، كذلك ذاك الواحد—الذي هيئته عينُ اليوغا—إذا دخل إلى الباطن صار سببَ الاضطراب الداخلي في ذوي الأجساد.
Narratorial voice of the Purana (contextual teaching within Purva-bhaga discourse)
Primary Rasa: adbhuta
Secondary Rasa: bhayanaka
FAQs
It implies an indwelling, all-pervading principle that “enters within” and can set the inner field (mind and senses) into motion—showing the Lord/Ātman as the subtle power behind psychological turbulence in embodied life.
The verse foregrounds kṣobha (agitation) as the yogin’s obstacle; it points toward yogic restraint—pratyāhāra (withdrawal), dhāraṇā (steadying attention), and dispassion—as the means to master the stirred mind and senses.
By describing the Supreme as “yoga-mūrtimān” (Yoga embodied), it aligns with the Kurma Purana’s synthetic theology where the one Lord—revered through both Shaiva and Vaishnava idioms—governs inner transformation via Yoga.