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
Ang Araw na may sanlibong sinag ay pinupuri ng mga mang-aawit ng Sāman, ng mga paring Adhvaryu, at ng mga bumibigkas na Hotṛ. Masdan Siya—si Viśvakarman, ang humuhubog sa lahat—na ang anyo ay Rudra at binubuo ng Tatlong Veda.
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.