Kurma Purana — Purva Bhaga, Shloka 75
Viṣṇu at Upamanyu’s Āśrama: Pāśupata Tapas, Darśana of Śiva, and Boons from Devī
नमो हंसाय विश्वाय मोहनाय नमो नमः / योगिने योगगम्याय योगमायाय ते नमः
namo haṃsāya viśvāya mohanāya namo namaḥ / yogine yogagamyāya yogamāyāya te namaḥ
Again and again, salutations to the Supreme Haṃsa, the all-pervading Lord, the Enchanter of the universe. Salutations to You, the Yogi attainable through Yoga alone, and to Your Yogamāyā, the divine power by which You are revealed and the world is wondrously manifested.
A devotee/sage offering a stuti within the Purva-bhaga narrative (hymnic praise addressed to the Supreme Lord, identified with Kurma-Vishnu yet resonant with Shaiva-Vaishnava synthesis).
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
By naming the Lord as “Haṃsa” and “Viśva,” the verse points to the Supreme as the inner Self and the all-pervading reality—both transcendent (Haṃsa/paramahaṃsa) and immanent (the universe as His pervasion).
The phrase “yogagamyāya” teaches that the Lord is realized through disciplined Yoga—inner stillness, concentration, and direct contemplative knowledge—rather than merely external ritual; Yogamāyā is acknowledged as the divine power that both veils and reveals realization.
Though addressed in a Vishnu-Kurma context, the titles “Yogin” and the emphasis on yogic realization align with Shaiva yogic vocabulary (including Pāśupata-oriented themes), reflecting the Kurma Purana’s non-sectarian synthesis where the Supreme is one, approached through Yoga.