Kurma Purana — Purva Bhaga, Shloka 6
Cosmic Manifestation, Mahāmāyā’s Mandate, Varṇāśrama-Dharma, and the Unity of the Trimūrti
आत्मनो मुनिशार्दूलास्तत्र देवो महेश्वरः / रुद्रः क्रोधात्मजो जज्ञे शूलपाणिस्त्रिलोचनः / तेजसा सूर्यसंकाशस्त्रैलोक्यं संहरन्निव
ātmano muniśārdūlāstatra devo maheśvaraḥ / rudraḥ krodhātmajo jajñe śūlapāṇistrilocanaḥ / tejasā sūryasaṃkāśastrailokyaṃ saṃharanniva
يا أيها الحكماء الشداد كالنمور، عندئذٍ تجلّى من الآتمان نفسه الإلهُ ماهيشڤرا—رودرا، المولود من جوهر الغضب، حاملُ الرمح الثلاثيّ ذو العيون الثلاث؛ متلألئًا بضياء كالشمس، كأنه مُقبِلٌ على إفناء العوالم الثلاثة.
Primary narrator (Purāṇic narrator addressing sages)
Primary Rasa: raudra
Secondary Rasa: adbhuta
FAQs
It presents Maheśvara (Rudra) as arising “from the Ātman,” implying a metaphysical source beyond mere material causation—divinity manifesting from the inner, supreme principle rather than from external elements alone.
No explicit technique is taught in this verse; instead it establishes the contemplative ground for Yoga by portraying Rudra as a tejas-filled cosmic power—an object of dhyāna (meditation) associated with saṃhāra (dissolution) and inner transformation, themes later systematized in Pāśupata-oriented teaching.
By rooting Rudra’s manifestation in the Ātman, the verse supports the Purāṇic non-dual tendency where sectarian forms (Śiva/Rudra and Viṣṇu/Kūrma elsewhere) are understood as expressions of one supreme reality, harmonizing Śaiva and Vaiṣṇava viewpoints.