Shloka 77
Genealogies from Purūravas to the Haihayas; Jayadhvaja’s Vaiṣṇava Resolve, Sage-Adjudication, and the Slaying of Videha
तस्य यज्ञे महायोगी साक्षाद् देवः स्वयं हरिः / आविरासीत् स भगवान् तदद्भुतमिवाभवत्
tasya yajñe mahāyogī sākṣād devaḥ svayaṃ hariḥ / āvirāsīt sa bhagavān tadadbhutamivābhavat
Trong lễ tế ấy, Đại Du-gi—chính Hari, Thần linh hiển hiện tận mắt—đã xuất hiện. Sự thị hiện của Đấng Thế Tôn ấy tựa như một điều kỳ diệu xảy ra.
Narrator (Purāṇic storyteller, traditionally Sūta conveying the account of the sages’ dialogue)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
By calling Hari the “Mahāyogī” who appears “sākṣāt” (directly), the verse points to the Supreme Reality as both transcendent (Lord of Yoga) and immanent (personally manifest), accessible to embodied beings through sacred action and inner discipline.
The verse highlights Yoga in its classical Purāṇic sense: mastery of divine presence through disciplined intention. The epithet “Mahāyogī” implies that the Lord is the source and goal of yogic realization, while yajña functions as a yogic offering (karma-yoga) that can culminate in direct vision (sākṣātkāra).
While Shiva is not named here, the Kurma Purana’s synthesis is reflected in portraying Vishnu (Hari) with yogic supremacy—an attribute often emphasized in Shaiva yoga discourse—suggesting a shared theological language where the Supreme is one, praised through multiple sectarian idioms.