Kurma Purana — Purva Bhaga, Shloka 190

Dakṣa’s Progeny, Nṛsiṃha–Varāha Avatāras, and Andhaka’s Defeat

Hari–Hara–Śakti Synthesis

Devanagari script

जयादिदेवामरपूजिताङ्घ्रे विभागहीनामलतत्त्वरूप / त्वमग्निरेको बहुधाभिपूज्यसे वाय्वादिभेदैरखिलात्मरूप

Transliteration

jayādidevāmarapūjitāṅghre vibhāgahīnāmalatattvarūpa / tvamagnireko bahudhābhipūjyase vāyvādibhedairakhilātmarūpa

Translation

Ô Seigneur primordial, dont les pieds sont vénérés par les dieux et les immortels : bien que tu sois au-delà de toute division, tu es la réalité sans tache. Tu es l’unique Feu, et pourtant tu es honoré de multiples façons, te manifestant en distinctions telles que le Vent et les autres éléments, comme le Soi intérieur de tous.

Word by Word

• जय-आदि-देव-अमर-पूजित-अङ्घ्रे: O you whose feet are worshipped by Jaya and other gods/immortals
• जय-आदि-देव-अमर-पूजित-अङ्घ्रे: Sambodhana (सम्बोधन)
• Type: Noun
• Root: जय (प्रातिपदिक) + आदि (प्रातिपदिक) + देव (प्रातिपदिक) + अमर (प्रातिपदिक) + पूजित (कृदन्त-प्रातिपदिक) + अङ्घ्रि (प्रातिपदिक)
• Form: बहुव्रीहि (possessive: 'whose feet are worshipped by gods beginning with Jaya and by immortals'); पुंलिङ्ग (masc.), संबोधन (Vocative/सम्बोधन), एकवचन (singular)

• विभाग-हीन-अमल-तत्त्व-रूप: O embodiment of pure reality, free from division
• विभाग-हीन-अमल-तत्त्व-रूप: Sambodhana (सम्बोधन)
• Type: Noun
• Root: विभाग (प्रातिपदिक) + हीन (प्रातिपदिक) + अमल (प्रातिपदिक) + तत्त्व (प्रातिपदिक) + रूप (प्रातिपदिक)
• Form: बहुव्रीहि (possessive: 'whose nature is pure reality, devoid of division'); पुंलिङ्ग (masc.), संबोधन (Vocative/सम्बोधन), एकवचन (singular)

• त्वम्: you
• त्वम्: Karta (कर्ता)
• Type: Noun
• Root: युष्मद् (सर्वनाम-प्रातिपदिक)
• Form: उत्तमपुरुष-सर्वनाम (2nd person pronoun), प्रथमा (Nominative/1st), एकवचन (singular)

• अग्निः: fire (Agni)
• अग्निः: Karta (कर्ता) (predicate nominative)
• Type: Noun
• Root: अग्नि (प्रातिपदिक)
• Form: पुंलिङ्ग (masc.), प्रथमा (Nominative/1st), एकवचन (singular)

• एकः: one
• एकः: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: एक (प्रातिपदिक)
• Form: पुंलिङ्ग (masc.), प्रथमा (Nominative/1st), एकवचन (singular); विशेषण of त्वम्/अग्निः

• बहुधा: in many ways
• बहुधा: Kriyāviśeṣaṇa (क्रियाविशेषण)
• Type: Indeclinable
• Root: बहुधा (अव्यय)
• Form: अव्यय; क्रियाविशेषण (adverb: in many ways)

• अभिपूज्यसे: are worshipped
• अभिपूज्यसे: Kriyā (क्रिया)
• Type: Verb
• Root: अभि-पूज् (धातु)
• Form: लट् (Present), आत्मनेपदम्, मध्यमपुरुष (2nd person), एकवचन (singular); कर्मणि-प्रयोगार्थ (passive sense: 'are worshipped')

• वायु-आदि-भेदैः: by distinctions such as wind, etc.
• वायु-आदि-भेदैः: Karaṇa (करण)
• Type: Noun
• Root: वायु (प्रातिपदिक) + आदि (प्रातिपदिक) + भेद (प्रातिपदिक)
• Form: तत्पुरुष (determinative: 'differences such as wind etc.'); पुंलिङ्ग (masc.), तृतीया (Instrumental/3rd), बहुवचन (plural)

• अखिल-आत्म-रूप: O whose form is the Self of all
• अखिल-आत्म-रूप: Sambodhana (सम्बोधन)
• Type: Noun
• Root: अखिल (प्रातिपदिक) + आत्मन् (प्रातिपदिक) + रूप (प्रातिपदिक)
• Form: बहुव्रीहि (possessive: 'whose form is the Self of all'); पुंलिङ्ग (masc.), संबोधन (Vocative/सम्बोधन), एकवचन (singular)

Speaker

A devotee/sage offering a hymn of non-dual praise to the Supreme Lord (Ishvara) in the Kurma Purana’s Upari-bhaga discourse-context.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Characters & Entities

• Agni
• Vayu
• Devas (Amaras)
• Ishvara (Supreme Lord as Akhilatma)

More Details (3 sections)

FAQs

How does this verse explain the nature of the Supreme Self (Atman)?

It presents the Supreme as indivisible and pure Reality, yet immanent as the inner Self of all beings and all cosmic principles—one essence appearing through many names and functions.

What Yoga or Meditative practices are highlighted here?

The verse supports contemplative Yoga (dhyana/jnana): meditate on the One Ishvara beyond divisions while recognizing the same Lord pervading all tattvas (Agni, Vayu, etc.), cultivating non-dual awareness alongside devotion.

How does this verse depict the relationship between Shiva and Vishnu?

By emphasizing a single, divisionless Supreme worshipped in many forms, it aligns with the Kurma Purana’s Shaiva–Vaishnava synthesis: sectarian names differ, but the indwelling Ishvara is one.