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Kurma Purana — Purva Bhaga, Shloka 9

Brahmā’s Lotus-Birth, the Sealing of the Cosmic Womb, and the Epiphany of Parameśvara

Hari–Hara Samanvaya

पीतवासा विशालाक्षो नीलजिमूतसन्निभः / महाविभूतिर्योगात्मा योगिनां हृदयालयः

pītavāsā viśālākṣo nīlajimūtasannibhaḥ / mahāvibhūtiryogātmā yogināṃ hṛdayālayaḥ

पीतवासा विशालाक्षो नीलजिमूतसन्निभः। महाविभूतिर्योगात्मा योगिनां हृदयालयः॥

पीत-वासाwearing yellow garments
पीत-वासा:
विशेषण (विशेषणम्)
TypeAdjective
Rootपीत (कृदन्त) + वासस्/वासा (प्रातिपदिक)
Formपुंलिङ्गे, प्रथमा (1st), एकवचन; बहुव्रीहिः—पीतं वासः यस्य सः
विशाल-अक्षःlarge-eyed
विशाल-अक्षः:
विशेषण (विशेषणम्)
TypeAdjective
Rootविशाल (प्रातिपदिक) + अक्षि/अक्ष (प्रातिपदिक)
Formपुंलिङ्गे, प्रथमा (1st), एकवचन; बहुव्रीहिः—विशाले अक्षीणि यस्य सः
नील-जिमूत-सन्निभःresembling a dark-blue cloud
नील-जिमूत-सन्निभः:
विशेषण (विशेषणम्)
TypeAdjective
Rootनील (प्रातिपदिक) + जिमूत (प्रातिपदिक) + सन्निभ (प्रातिपदिक)
Formपुंलिङ्गे, प्रथमा (1st), एकवचन; समासः—नीलस्य जिमूतस्य सन्निभः (षष्ठी-तत्पुरुष)
महा-विभूतिःof great majesty/power
महा-विभूतिः:
विशेषण (विशेषणम्)
TypeNoun
Rootमहा (प्रातिपदिक) + विभूति (प्रातिपदिक)
Formस्त्रीलिङ्गे, प्रथमा (1st), एकवचन; समासः—महती विभूतिः (कर्मधारय)
योग-आत्माwhose nature is yoga; yogic-souled
योग-आत्मा:
विशेषण (विशेषणम्)
TypeAdjective
Rootयोग (प्रातिपदिक) + आत्मन् (प्रातिपदिक)
Formपुंलिङ्गे, प्रथमा (1st), एकवचन; बहुव्रीहिः—योगः आत्मा यस्य/योगमयः आत्मा यस्य सः
योगिनाम्of yogins
योगिनाम्:
सम्बन्ध (सम्बन्धः)
TypeNoun
Rootयोगिन् (प्रातिपदिक)
Formपुंलिङ्गे, षष्ठी (6th/सम्बन्ध), बहुवचन
हृदय-आलयःdwelling in the heart
हृदय-आलयः:
विशेषण (विशेषणम्)
TypeNoun
Rootहृदय (प्रातिपदिक) + आलय (प्रातिपदिक)
Formपुंलिङ्गे, प्रथमा (1st), एकवचन; समासः—हृदयस्य आलयः (षष्ठी-तत्पुरुष)

Sūta (narrator) describing the Supreme Lord as taught in the Kurma Purana’s dhyāna context

Primary Rasa: shanta

Secondary Rasa: adbhuta

V
Vishnu
H
Hari
S
Supreme Lord (Īśvara)
Y
Yogins

FAQs

It presents the Lord as the Antaryāmin—dwelling in the hearts of yogins—indicating that the Supreme Reality is inwardly accessible as the indwelling Self, not merely an external deity.

The verse supports dhyāna-yoga: sustained contemplation of the Lord’s form (saguṇa-upāsanā) together with inward absorption, recognizing Him as the heart-abode and the very essence of Yoga.

By emphasizing Īśvara as the inner Lord and the essence of Yoga, it aligns with the Kurma Purana’s synthesis where sectarian forms are gateways to the one Supreme—accessible through yogic realization rather than rivalry.