Kurma Purana — Purva Bhaga, Shloka 4
Madhu–Kaiṭabha, Nārāyaṇa’s Yoga-Nidrā, Rudra’s Manifestation, and the Aṣṭamūrti–Trimūrti Teaching
तावागतौ समीक्ष्याह नारायणमजो विभुः / त्रैलोक्यकण्टकावेतावसुरौ हन्तुमर्हसि
tāvāgatau samīkṣyāha nārāyaṇamajo vibhuḥ / trailokyakaṇṭakāvetāvasurau hantumarhasi
见那二者已至，不生而遍在的主对那罗延说道：“这两名阿修罗乃三界之刺——当由你诛灭之，此事正合于你。”
Aja Vibhu (the Unborn, all-pervading Lord—addressing Narayana)
Primary Rasa: vira
Secondary Rasa: raudra
FAQs
By calling the divine speaker “Unborn” (aja) and “all-pervading” (vibhu), the verse points to a transcendent, beginningless sovereignty that upholds cosmic order; the Supreme is not limited by birth yet acts for the protection of the worlds.
No explicit meditative technique is taught in this verse; instead, it frames the ethical ground for later Yoga-shastra teachings—protection of dharma and loka-saṅgraha (the welfare of the worlds), which in the Kurma Purana becomes the inner orientation supporting disciplines like Pāśupata-oriented restraint and devotion.
The verse uses shared “supreme” epithets (aja, vibhu) while addressing Nārāyaṇa as the agent of divine action, reflecting the Kurma Purana’s tendency to harmonize supreme lordship across Shaiva and Vaishnava idioms rather than setting them in opposition.