Shloka 63
Prākṛta Sṛṣṭi and Pralaya: From Pradhāna to Brahmāṇḍa; Trimūrti Samanvaya
शिवः स निर्मलो यस्माद् विभुः सर्वगतो यतः / तारणात् सर्वदुः खानां तारकः परिगीयते
śivaḥ sa nirmalo yasmād vibhuḥ sarvagato yataḥ / tāraṇāt sarvaduḥ khānāṃ tārakaḥ parigīyate
Er heißt „Śiva“, weil Er makellos und rein ist; und weil Er der allgegenwärtige Herr ist, überall gegenwärtig. Und da Er die Wesen über alle Formen des Leidens hinüberführt, wird Er als „Tāraka“, der Erlöser, gepriesen.
Sūta (narrator) describing Shiva’s epithets to the sages
Primary Rasa: shanta
Secondary Rasa: karuna
FAQs
By calling Śiva “nirmala” (stainless) and “sarvagata vibhu” (all-pervading Lord), the verse points to a supreme reality that is untouched by impurity and present in all—qualities traditionally associated with the highest Self that underlies and transcends suffering.
The verse does not list techniques directly, but it frames the goal of Yoga as “tāraṇa”—crossing beyond duḥkha. In Kurma Purana’s Pāśupata-leaning theology, this is approached through purification (nirmalatā), devotion to Īśvara, and contemplative recognition of the Lord’s all-pervasiveness (sarvagatatva).
It presents Śiva in universal, supreme terms—pure, omnipresent, and liberating—language that the Kurma Purana also uses for the highest Īśvara, supporting the text’s broader Shaiva–Vaishnava synthesis where the supreme divinity is one, spoken of through different names and functions.