Shloka 66
Kali-yuga Doṣas, the Supremacy of Rudra as Refuge, and the Closure of the Manvantara Teaching
नमः कुरुध्वं तमृषिं कृष्णं सत्यवतीसुतम् / पाराशर्यं महात्मानं योगिनं विष्णुमव्ययम्
namaḥ kurudhvaṃ tamṛṣiṃ kṛṣṇaṃ satyavatīsutam / pārāśaryaṃ mahātmānaṃ yoginaṃ viṣṇumavyayam
Bringt eure Verehrung jenem ṛṣi dar—Kṛṣṇa Dvaipāyana, Sohn der Satyavatī—Parāśarya, dem großherzigen Yogin, dem unvergänglichen Viṣṇu (in Menschengestalt).
Narrator/Compiler voice (Purāṇic narrator invoking Vyāsa as the yogic form of Viṣṇu)
Primary Rasa: shanta
Secondary Rasa: bhakti
FAQs
By identifying the realized sage (Vyāsa) with “Viṣṇu, the imperishable,” the verse points to the Purāṇic idea that the Supreme is avyaya (unchanging) and can be recognized through perfected yogic realization embodied in a mahātmā.
The verse does not list techniques, but it frames Vyāsa as a “yogin,” implying mastery of yoga-discipline (yama-niyama, concentration, and realization). In the Kurma Purana’s broader spiritual program (including later Ishvara Gita themes), such yogic attainment supports devotion and knowledge oriented to the imperishable Lord.
It reflects the Kurma Purana’s integrative theology: a sage revered in the tradition is hailed as “Viṣṇu” in yogic form, supporting a non-sectarian Purāṇic stance where supreme divinity is approached through multiple names and realized through yoga and devotion—harmonizing Shaiva-Vaishnava currents rather than opposing them.