Kurma Purana — Purva Bhaga, Shloka 169
Dakṣa’s Progeny, Nṛsiṃha–Varāha Avatāras, and Andhaka’s Defeat
Hari–Hara–Śakti Synthesis
अथानन्तवपुः श्रीमान् योगी नारायणो ऽमलः / तत्रैवाविरभूद् दैत्यैर्युद्धाय पुरुषोत्तमः
athānantavapuḥ śrīmān yogī nārāyaṇo 'malaḥ / tatraivāvirabhūd daityairyuddhāya puruṣottamaḥ
随即，吉祥无垢的那罗延——具无量形相的瑜伽行者——就在彼处显现为至上之人（Puruṣottama），为与诸阿修罗交战。
Purāṇic narrator (Sūta/Vyāsa tradition)
Primary Rasa: vira
Secondary Rasa: adbhuta
FAQs
By calling Nārāyaṇa “amala” (stainless) and “puruṣottama” (Supreme Person), the verse points to the Supreme as untouched by impurity and yet capable of self-manifestation—pure consciousness that remains transcendent while appearing in the world.
The key yogic teaching is identity: the Lord is “yogī,” the master of Yoga—implying perfect mastery of inner power (yoga-śakti) through which manifestation occurs. It frames Yoga not merely as technique, but as sovereign control of mind and reality in service of dharma.
Though Vishnu is named as Nārāyaṇa, the verse’s yogic and “amala” (pure) framing aligns with the Kurma Purana’s synthesis where the Supreme is one reality expressed through different divine forms—supporting a non-sectarian, integrative (Śaiva–Vaiṣṇava) reading.