Shloka 103
Cosmic Manifestation, Mahāmāyā’s Mandate, Varṇāśrama-Dharma, and the Unity of the Trimūrti
यो ऽसावनादिर्भूतादिः कालात्मासौ धृतो भवेत् / उपर्यधो भावयोगात् त्रिपुण्ड्रस्य तु धारणात्
yo 'sāvanādirbhūtādiḥ kālātmāsau dhṛto bhavet / uparyadho bhāvayogāt tripuṇḍrasya tu dhāraṇāt
Nhờ mang Tripuṇḍra, và nhờ hành trì bhāva-yoga—quán niệm hướng lên và hướng xuống—người ấy nắm giữ chính Đấng Chúa ấy: vô thủy, nguồn gốc muôn loài, tự tánh là Thời gian (Kāla).
Lord Kūrma (as the Supreme Teacher of the Ishvara Gita tradition)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It identifies the Supreme Lord as beginningless and the source of all beings, and explicitly frames Him as Kāla-ātmā—Time itself as His essence—indicating a cosmic, all-pervading Ishvara rather than a limited deity-form.
It links an external Shaiva marker (Tripuṇḍra-dhāraṇā) with internal bhāva-yoga: sustained contemplative absorption oriented “upward and downward,” i.e., integrating transcendence (above) and immanence (below) while retaining Ishvara in focused awareness (dhāraṇā).
By presenting Tripuṇḍra (a Shaiva discipline) within the Ishvara-centered teaching of Lord Kūrma (a Vaiṣṇava Purāṇa voice), it exemplifies the Kurma Purana’s synthesis: one Supreme Ishvara is realized through shared yogic and devotional disciplines across Shaiva-Vaishnava traditions.