Shloka 97
Daily Duties of Brāhmaṇas: Snāna, Sandhyā, Sūrya-hṛdaya, Japa, Tarpaṇa, and the Pañca-mahāyajñas
मन्त्रेण रुद्रागायत्र्या प्रणवेनाथ वा पुनः / ईशानेनाथ वा रुद्रैस्त्र्यम्बकेन समाहितः
mantreṇa rudrāgāyatryā praṇavenātha vā punaḥ / īśānenātha vā rudraistryambakena samāhitaḥ
അന്തര്മുഖമായി സമാഹിതനായി രുദ്രഗായത്രി മന്ത്രംകൊണ്ടോ, അല്ലെങ്കിൽ പ്രണവം ‘ഓം’ കൊണ്ടോ, അല്ലെങ്കിൽ ഈശാന മന്ത്രംകൊണ്ടോ, അല്ലെങ്കിൽ രുദ്ര നാമ/മന്ത്രങ്ങളാൽ—വിശേഷിച്ച് ത്ര്യമ്പക മന്ത്രംകൊണ്ട്—ധ്യാനലീനനാകണം.
Lord Kurma (Vishnu) instructing on Shaiva-oriented mantra-yoga within the Kurma Purana’s synthesis
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
By presenting Praṇava (Oṁ) alongside Rudra-mantras as valid supports for samādhāna (inner collectedness), the verse implies a single supreme reality approached through different sacred designations—pointing to the non-sectarian, unified ground of the Self.
It highlights mantra-japa leading to samāhita (concentration/absorption): repetition and contemplation of Rudra-Gāyatrī, Oṁ (Praṇava), Īśāna, and Tryambaka as dhyāna-supports that steady the mind and mature into samādhi.
Vishnu (as Kurma) recommends Rudra-centered mantras as direct means to absorption, reflecting the Kurma Purana’s Shaiva–Vaishnava synthesis where devotion and yogic realization are not restricted by sectarian boundaries.