Shloka 94
Daily Duties of Brāhmaṇas: Snāna, Sandhyā, Sūrya-hṛdaya, Japa, Tarpaṇa, and the Pañca-mahāyajñas
तद्विष्णोरिति मन्त्रेण सूक्तेन पुरुषेण तु / नैताभ्यां सदृशो मन्त्रो सूक्तेन पुरुषेण तु / नैताभ्यां सदृशो मन्त्रो वेदेषूक्तश्चतुर्ष्वपि
tadviṣṇoriti mantreṇa sūktena puruṣeṇa tu / naitābhyāṃ sadṛśo mantro sūktena puruṣeṇa tu / naitābhyāṃ sadṛśo mantro vedeṣūktaścaturṣvapi
「tad viṣṇoḥ」と始まる真言と、プルシャ・スークタ（Puruṣa-sūkta）という讃歌によって——四ヴェーダのうち、これら二つに等しい真言はない。まことに、あらゆるヴェーダの聖句の中で、「tad viṣṇoḥ」真言とプルシャ・スークタに比肩するものは存在しない。
Lord Kurma (Vishnu) instructing sages/seekers on Vedic praise and contemplative recitation
Primary Rasa: adbhuta
Secondary Rasa: bhakti
FAQs
By exalting the Puruṣa-sūkta and the “tad viṣṇoḥ” mantra, the verse points to the Supreme as the all-pervading Cosmic Person (Puruṣa/Nārāyaṇa) whose “highest abode” is the ultimate reality to be contemplated—aligning devotion with metaphysical realization.
The practice implied is mantra-japa and śravaṇa/manana of Vedic sūktas: reciting and contemplating the “tad viṣṇoḥ” mantra and Puruṣa-sūkta as supports for dhyāna (meditation), leading the mind toward the Supreme Pada (highest state).
Although explicitly praising Viṣṇu-mantra and the Puruṣa-sūkta, the Kurma Purana’s broader synthesis treats the Supreme Puruṣa as the one reality revered through multiple divine forms; thus Vedic praise of Viṣṇu functions as praise of the same Highest Lord honored in Shaiva-Pāśupata frameworks.