Kurma Purana — Purva Bhaga, Shloka 16
Dakṣa-yajña-bhaṅgaḥ — Dadhīci’s Teaching and the Destruction of Dakṣa’s Sacrifice
संस्तूयते सहस्त्रांशुः सामगाध्वर्युहोतृभिः / पश्यैनं विश्वकर्माणं रुद्रमूर्ति त्रयीमयम्
saṃstūyate sahastrāṃśuḥ sāmagādhvaryuhotṛbhiḥ / paśyainaṃ viśvakarmāṇaṃ rudramūrti trayīmayam
အလင်းရောင်တစ်ထောင်ရှိသော နေမင်းကို စာမန်သီဆိုသူများ၊ အဓ္ဝရျု ယဇ္ဉပုရောဟိတ်များနှင့် ဟောတೃ ရွတ်ဆိုသူများက ချီးမွမ်းကြ၏။ ကြည့်လော့—လောကအားလုံးကို ဖန်ဆင်းတည်ဆောက်သူ ဝိශ්ဝကರ್ಮန်ကို—ရုဒ္ဒရ၏ ရုပ်သဏ္ဌာန်ဖြစ်၍ ဝေဒသုံးပါး၏ အနှစ်သာရဖြစ်တော်မူ၏။
Purāṇic narrator (Vyāsa/Sūta-style narration) describing the rite and its deity-focus
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
By identifying the praised deity as “Trayīmaya” (made of the Vedic triad) and as “Viśvakarman” (the cosmic maker), the verse points to a single all-pervading Lord who is known through revelation (Veda) and manifests as the world-order—an Īśvara who is both immanent in creation and worthy of contemplative recognition (“behold Him”).
The verse foregrounds dhyāna through Vedic upāsanā: concentrated “beholding” (paśya) of the deity while sustaining mantra-praise in a disciplined ritual setting. In Kurma Purana’s broader Shaiva-Vaishnava synthesis, such Veda-rooted worship becomes a preparatory limb for inner steadiness (ekāgratā) that supports Pāśupata-oriented contemplation of Īśvara.
It presents a non-sectarian identification: the Sun is praised as Rudra-formed while simultaneously being the Veda-embodied cosmic artisan. This aligns with the Kurma Purana’s integrative theology where one Supreme Lord is addressed through multiple divine forms, harmonizing Shaiva (Rudra) and broader Vaiṣṇava-Purāṇic devotion under a single Īśvara.