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
សូមនមស្ការម្តងហើយម្តងទៀតដល់ ហំសៈដ៏អធិរាជ អម្ចាស់សព្វគ្រប់ អ្នកមន្តស្នេហ៍នៃលោក។ សូមនមស្ការដល់ព្រះអង្គ ជាយោគី ដែលអាចឈានដល់តែដោយយោគៈប៉ុណ្ណោះ និងដល់យោគមាយារបស់ព្រះអង្គ អំណាចទេវៈដែលបង្ហាញព្រះអង្គ និងបង្កើតលោកឲ្យអស្ចារ្យ។
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.