Kurma Purana — Purva Bhaga, Shloka 38
Madhu–Kaiṭabha, Nārāyaṇa’s Yoga-Nidrā, Rudra’s Manifestation, and the Aṣṭamūrti–Trimūrti Teaching
ततः प्रभृति देवो ऽसौ न प्रसूते ऽशुभाः प्रजाः / स्वात्मजैरेव तै रुद्रैर्निवृत्तात्मा ह्यतिष्ठत / स्थाणुत्वं तेन तस्यासीद् देवदेवस्य शूलिनः
tataḥ prabhṛti devo 'sau na prasūte 'śubhāḥ prajāḥ / svātmajaireva tai rudrairnivṛttātmā hyatiṣṭhata / sthāṇutvaṃ tena tasyāsīd devadevasya śūlinaḥ
Von da an brachte jener Gott keine unheilvollen Geschöpfe mehr hervor. Mit jenen Rudras—aus seinem eigenen Wesen geboren—verweilte er, den Geist von äußerer Schöpfung zurückgezogen und in innerer Selbstzucht gegründet. Darum wurde der tridenttragende Herr der Herren Sthāṇu genannt, „der Standhafte/Unbewegliche“.
Narrator (Purāṇic sage recounting the mythic etymology of Śiva as Sthāṇu)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It presents divinity as capable of nivṛtti—withdrawal from outward projection—signifying inner steadiness (sthāṇutva). The divine ‘self’ is not compelled by creation; it can rest established in itself.
The key yogic cue is nivṛtta-ātmā—turning the mind inward from pravṛtti (outgoing activity) to steadiness. This aligns with Pāśupata-flavored discipline: restraint, inner establishment, and cessation of impure tendencies.
While explicitly about Rudra/Śiva, the Kurma Purana’s broader frame treats such divine functions (creation/withdrawal) as expressions of one supreme governance—supporting a Shaiva–Vaishnava synthesis rather than sectarian opposition.