Shloka 39
Rudra’s Cosmic Dance and the Recognition of Rudra–Nārāyaṇa Unity (Īśvara-gītā Continuation)
योगेश्वरं रुद्रमनन्तशक्तिं परायणं ब्रह्मतनुं पवित्रम् / नमाम सर्वे शरणार्थिनस्त्वां प्रसीद भूताधिपते महेश
yogeśvaraṃ rudramanantaśaktiṃ parāyaṇaṃ brahmatanuṃ pavitram / namāma sarve śaraṇārthinastvāṃ prasīda bhūtādhipate maheśa
Wir verneigen uns vor Rudra, dem Herrn des Yoga, von unendlicher Macht — unserer höchsten Zuflucht — dessen Leib Brahman selbst ist, der Reine. Wir alle, die wir Schutz suchen, beugen uns vor Dir; sei gnädig, o Mahādeva, Herr der Wesen.
A collective voice of devotees/sages within the narrative (stuti addressed to Śiva/Rudra).
Primary Rasa: bhakti
Secondary Rasa: shanta
FAQs
By calling Rudra “brahma-tanu” (whose form is Brahman), the verse presents the Lord as identical with the supreme, pure Reality—implying that ultimate refuge is in the non-dual Brahman that also appears as Īśvara.
The verse emphasizes surrender (śaraṇāgati) to the “Yogeśvara,” indicating Yoga culminates in taking refuge in the Lord—devotional concentration and inner reliance on Īśvara as the highest support, consistent with Pāśupata-oriented theism.
By describing Śiva in Brahman terms (“brahma-tanu”) and as the supreme refuge, it supports the Kurma Purana’s integrative theology where sectarian forms point to one supreme Brahman—allowing Śiva and Viṣṇu to be understood as non-contradictory manifestations of the same ultimate reality.