Kurma Purana — Purva Bhaga, Shloka 25
Madhu–Kaiṭabha, Nārāyaṇa’s Yoga-Nidrā, Rudra’s Manifestation, and the Aṣṭamūrti–Trimūrti Teaching
भवः शर्वस्तथेशानः पशूनां पतिरेव च / भीमश्चोग्रो महादेवस्तानि नामानि सप्त वै
bhavaḥ śarvastatheśānaḥ paśūnāṃ patireva ca / bhīmaścogro mahādevastāni nāmāni sapta vai
Bhava, Śarva, Īśāna, et véritablement Paśupati, Seigneur des êtres; puis Bhīma, Ugra et Mahādeva : tels sont, en vérité, les sept noms.
Narrator/Sūta (purāṇic narration) presenting Śiva’s epithets within the Kurma Purana’s Shaiva-Vaishnava synthesis
Primary Rasa: adbhuta
Secondary Rasa: vira
FAQs
By listing Śiva’s seven names as cosmic functions (sovereignty, fierceness, lordship over beings), the verse points to the one Supreme reality appearing through multiple powers—suggesting a single Lord (Īśvara) manifesting diverse aspects rather than many ultimate selves.
No technique is directly taught here; the verse functions as nāma-smaraṇa (contemplation on divine names). In the Kurma Purana’s Shaiva-Pāśupata frame, meditating on Paśupati and Īśāna supports devotion (bhakti) and inner restraint over the paśu (bound condition).
By presenting Śiva as Mahādeva/Īśāna in a Purāṇa that also exalts Viṣṇu (Kurma), it supports the Kurma Purana’s integrative theology where the one Īśvara is praised through both Shaiva and Vaishnava lenses rather than set in opposition.