Kurma Purana — Purva Bhaga, Shloka 88
Dakṣa’s Progeny, Nṛsiṃha–Varāha Avatāras, and Andhaka’s Defeat
Hari–Hara–Śakti Synthesis
ततः प्रभृति दैत्येन्द्रो ह्यनन्यां भक्तिमुद्वहन् / नारायणे महायोगमवाप पुरुषोत्तमे
tataḥ prabhṛti daityendro hyananyāṃ bhaktimudvahan / nārāyaṇe mahāyogamavāpa puruṣottame
自此以后，代底耶之主怀抱不二、专一不移的奉爱，在那罗延那——至上之人（Puruṣottama）——之中证得大瑜伽。
Sūta (narrator) recounting the Purāṇic narrative to the sages (Naimiṣāraṇya framework)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It presents Puruṣottama Nārāyaṇa as the supreme locus of realization: through ananyā-bhakti one reaches mahāyoga—union/steady absorption—implying that true Self-knowledge culminates in unwavering orientation to the Supreme Person.
The verse emphasizes bhakti as a direct yogic discipline: sustaining exclusive devotion (ananyā bhakti) becomes the means to mahāyoga—deep, stabilizing absorption in Nārāyaṇa—consistent with the Kurma Purana’s integration of devotion with yogic attainment.
While Vishnu/Nārāyaṇa is named explicitly, the Kurma Purana’s broader synthesis treats supreme yoga-realization as compatible across Shaiva and Vaishnava paths—here showing bhakti to Nārāyaṇa as a complete yogic route within that integrative theology.