Kurma Purana — Purva Bhaga, 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
যেনেকৈ মদে নৰ-নাৰীৰ চিত্ত ক্ষোভিত কৰে, আৰু যেনেকৈ মাধৱৰ বসন্ত-বায়ু ভিতৰত প্ৰৱেশ কৰি সকলোকে আন্দোলিত কৰে, তেনেকৈ যোগমূর্তিমান সেই পৰম তত্ত্ব অন্তৰত প্ৰৱিষ্ট হৈ দেহীসকলৰ অন্তঃক্ষোভৰ কাৰণ হয়।
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.