Kurma Purana — Purva Bhaga, Shloka 194
Dakṣa’s Progeny, Nṛsiṃha–Varāha Avatāras, and Andhaka’s Defeat
Hari–Hara–Śakti Synthesis
त्वमिन्द्ररूपो वरुणाग्निरूपो हंसः प्राणो मृत्युरन्तासि यज्ञः / प्रजापतिर्भगवानेकरुद्रो नीलग्रीवः स्तूयसे वेदविद्भिः
tvamindrarūpo varuṇāgnirūpo haṃsaḥ prāṇo mṛtyurantāsi yajñaḥ / prajāpatirbhagavānekarudro nīlagrīvaḥ stūyase vedavidbhiḥ
You are manifest as Indra; You are manifest as Varuṇa and as Agni. You are the Haṁsa, the very life-breath (prāṇa), and also Death and the end; You are the Sacrifice (yajña) itself. You are Prajāpati; You are the Blessed Lord, the one Rudra—Nīlagrīva—praised by the knowers of the Veda.
A devotee/sage offering stuti (hymn) to the Supreme Lord identified with Rudra and the cosmic functions (within the Kurma Purana’s Shaiva–Vaishnava synthesis)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
It presents the Supreme as the single reality appearing as many—deities (Indra, Varuṇa, Agni), cosmic principles (prāṇa, mṛtyu), and sacred action (yajña), implying one Lord pervading all functions and forms.
The verse supports contemplative integration (dhyāna) where the practitioner recognizes one Īśvara in breath (prāṇa), in impermanence (mṛtyu/anta), and in disciplined sacred action (yajña), aligning inner practice with Vedic-Pāśupata devotion.
By calling the praised Supreme “Bhagavān” and also “Eka-Rudra, Nīlagrīva,” it affirms a non-sectarian unity: the one Lord is worshipped through both Vaiṣṇava language (Bhagavān) and Śaiva identity (Rudra/Śiva).