Kurma Purana — Uttara Bhaga, 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
உள்ளம் ஒருமுகப்படச் சமாதானமடைந்து ருத்ரகாயத்ரீ மந்திரத்தால், அல்லது பிரணவம் ‘ஓம்’ மூலம், அல்லது ஈசான மந்திரத்தால், அல்லது ருத்ர நாம/மந்திரங்களால்—சிறப்பாக த்ரியம்பக மந்திரத்தால்—தியானத்தில் ஆழ வேண்டும்.
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.