Shloka 55
Prākṛta-pralaya, Pratisarga Doctrine, and the Ishvara-Samanvaya of Yoga and Devotion
नमो नमस्ते कृष्णाय गोविन्दाय नमो नमः / माधवाय नमस्तुभ्यं नमो यज्ञेश्वराय च
namo namaste kṛṣṇāya govindāya namo namaḥ / mādhavāya namastubhyaṃ namo yajñeśvarāya ca
សូមនមស្ការ នមស្ការដល់ព្រះអង្គ ក្រឹෂ್ಣៈ; សូមនមស្ការដល់គោវិន្ទៈ ម្តងហើយម្តងទៀត។ សូមនមស្ការដល់ព្រះអង្គ មាធវៈ; ហើយសូមនមស្ការដល់ព្រះអង្គ ជាយជ្ញេឝ្វរៈ ព្រះអម្ចាស់នៃយជ្ញៈ។
A devotee/supplicant within the narrative (stuti addressed to Vishnu as Krishna-Govinda-Madhava-Yajneshvara)
Primary Rasa: bhakti
Secondary Rasa: vira
FAQs
By invoking the Lord through multiple divine names (Krishna, Govinda, Madhava, Yajñeśvara), the verse points to one Supreme reality approached through many aspects—implying a single Lord who is both immanent (as Govinda) and transcendent (as Lord of yajña).
The practice emphasized is devotional recollection through repeated salutations—nama-japa and stuti—used as a concentrating aid (ekāgratā) that supports inner purification and steadiness, aligning with the Purana’s yogic discipline where devotion complements austerity and knowledge.
While the verse names Vishnu directly, its theology fits the Kurma Purana’s synthesis: worship offered to the Supreme Lord through yajña and divine names is compatible with the text’s broader non-sectarian stance where the highest reality can be praised through different divine forms.