Shloka 4
Madhu–Kaiṭabha, Nārāyaṇa’s Yoga-Nidrā, Rudra’s Manifestation, and the Aṣṭamūrti–Trimūrti Teaching
तावागतौ समीक्ष्याह नारायणमजो विभुः / त्रैलोक्यकण्टकावेतावसुरौ हन्तुमर्हसि
tāvāgatau samīkṣyāha nārāyaṇamajo vibhuḥ / trailokyakaṇṭakāvetāvasurau hantumarhasi
അവർ രണ്ടുപേരും എത്തിയതായി കണ്ട അജൻ, സർവ്വവ്യാപിയായ പ്രഭു നാരായണനോട് പറഞ്ഞു—“ഈ രണ്ടാസുരരും ത്രിലോകത്തിനുള്ള കണ്ഠകങ്ങൾ; അവരെ വധിക്കുക, അതു നിനക്കു യുക്തം.”
Aja Vibhu (the Unborn, all-pervading Lord—addressing Narayana)
Primary Rasa: vira
Secondary Rasa: raudra
FAQs
By calling the divine speaker “Unborn” (aja) and “all-pervading” (vibhu), the verse points to a transcendent, beginningless sovereignty that upholds cosmic order; the Supreme is not limited by birth yet acts for the protection of the worlds.
No explicit meditative technique is taught in this verse; instead, it frames the ethical ground for later Yoga-shastra teachings—protection of dharma and loka-saṅgraha (the welfare of the worlds), which in the Kurma Purana becomes the inner orientation supporting disciplines like Pāśupata-oriented restraint and devotion.
The verse uses shared “supreme” epithets (aja, vibhu) while addressing Nārāyaṇa as the agent of divine action, reflecting the Kurma Purana’s tendency to harmonize supreme lordship across Shaiva and Vaishnava idioms rather than setting them in opposition.