Kurma Purana — Uttara Bhaga, Shloka 97
Daily Duties of Brāhmaṇas: Snāna, Sandhyā, Sūrya-hṛdaya, Japa, Tarpaṇa, and the Pañca-mahāyajñas
मन्त्रेण रुद्रागायत्र्या प्रणवेनाथ वा पुनः / ईशानेनाथ वा रुद्रैस्त्र्यम्बकेन समाहितः
mantreṇa rudrāgāyatryā praṇavenātha vā punaḥ / īśānenātha vā rudraistryambakena samāhitaḥ
অন্তর্মুখী সমাহিত হয়ে রুদ্রগায়ত্রী মন্ত্রে, অথবা প্রণব ‘ওঁ’-এ, কিংবা ঈশান মন্ত্রে, অথবা রুদ্র-নাম/মন্ত্রে—বিশেষত ত্র্যম্বক মন্ত্রে—ধ্যানে প্রবেশ করুক।
Lord Kurma (Vishnu) instructing on Shaiva-oriented mantra-yoga within the Kurma Purana’s synthesis
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
By presenting Praṇava (Oṁ) alongside Rudra-mantras as valid supports for samādhāna (inner collectedness), the verse implies a single supreme reality approached through different sacred designations—pointing to the non-sectarian, unified ground of the Self.
It highlights mantra-japa leading to samāhita (concentration/absorption): repetition and contemplation of Rudra-Gāyatrī, Oṁ (Praṇava), Īśāna, and Tryambaka as dhyāna-supports that steady the mind and mature into samādhi.
Vishnu (as Kurma) recommends Rudra-centered mantras as direct means to absorption, reflecting the Kurma Purana’s Shaiva–Vaishnava synthesis where devotion and yogic realization are not restricted by sectarian boundaries.