Kurma Purana — Purva Bhaga, Shloka 20
Genealogies of Yadus and Vṛṣṇis; Navaratha’s Refuge to Sarasvatī; Rise of Sāttvata Tradition; Prelude to Kṛṣṇa-Balarāma Incarnation
नमस्ये जगतां योनिं योगिनीं परमां कलाम् / हिरण्यगर्भमहिषीं त्रिनेत्रां चन्द्रशेखराम्
namasye jagatāṃ yoniṃ yoginīṃ paramāṃ kalām / hiraṇyagarbhamahiṣīṃ trinetrāṃ candraśekharām
Je m’incline devant le Sein de tous les mondes—la Yoginī suprême, la plus haute Puissance divine. Je m’incline devant elle, royale épouse de Hiraṇyagarbha, aux trois yeux, couronnée par la lune.
A narrator/reciter within the Purva-bhaga’s stotra context (hymnic voice addressing the Supreme Śakti, expressed with Śaiva epithets)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
By calling the deity the “womb/source of the worlds” and the “supreme kalā (divine potency),” the verse points to an ultimate reality that is both transcendent and the inner causal ground from which creation arises—Atman/Brahman understood as Śakti inseparable from Īśvara.
The epithet “Yoginī” frames the deity as the very mastery of Yoga—inviting devotional concentration (dhyāna) on the supreme power that grants yogic attainment, a theme consistent with Kūrma Purāṇa’s Pāśupata-leaning spirituality where devotion and disciplined practice converge.
Though addressed to Devī, the verse uses strongly Śaiva markers (three-eyed, moon-crested) while remaining within a Purāṇic framework that often harmonizes sectarian forms—implying one supreme reality manifesting through Śiva-Śakti idiom without denying Vaiṣṇava cosmology (e.g., Hiraṇyagarbha).