Kurma Purana — Uttara Bhaga, Shloka 70
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
रुद्रस्य मूर्तयस्तिस्त्रो याभिर्विश्वमिदं ततम् / तमो ह्यग्नी रजो ब्रह्मा सत्त्वं विष्णुरिति प्रभुः
rudrasya mūrtayastistro yābhirviśvamidaṃ tatam / tamo hyagnī rajo brahmā sattvaṃ viṣṇuriti prabhuḥ
रुद्राच्या तीन मूर्ती आहेत, ज्यांनी हे सर्व विश्व व्यापले आहे। तमोगुणात तोच अग्नी, रजोगुणात तोच ब्रह्मा, आणि सत्त्वगुणात तोच विष्णु—तोच प्रभु आहे।
Lord Kūrma (Viṣṇu) instructing King Indradyumna (Iśvara-gītā context in the Upari-bhāga)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
It presents a non-sectarian, integrative vision where one sovereign Lord pervades the cosmos through guṇa-based functions—transformation (Agni), creation (Brahmā), and preservation (Viṣṇu)—implying a single Divine reality appearing as multiple cosmic roles.
The verse supports guṇa-viveka used in Yoga: observing tamas, rajas, and sattva in oneself and the world, then orienting practice toward sattva (clarity) and beyond the guṇas—an inner discipline consistent with Kurma Purana’s Pāśupata-leaning theism and contemplative discrimination.
It frames Rudra’s manifestations as including Viṣṇu (sattva) and other cosmic principles, conveying a Shaiva-Vaishnava synthesis: one Lord functions through different names and guṇas rather than competing deities.