Kurma Purana — Purva Bhaga, Shloka 47
Kali-yuga Doṣas, the Supremacy of Rudra as Refuge, and the Closure of the Manvantara Teaching
संसारतारणं रुद्रं ब्रह्माणं ब्रह्मणो ऽधिपम् / शाश्वतं सर्वगं ब्रह्मण्यं ब्राह्मणप्रियम्
saṃsāratāraṇaṃ rudraṃ brahmāṇaṃ brahmaṇo 'dhipam / śāśvataṃ sarvagaṃ brahmaṇyaṃ brāhmaṇapriyam
Je révère Rudra—celui qui fait traverser le saṃsāra—qui est Brahmā et le Seigneur du Brahman; éternel, omniprésent, fidèle au dharma et aux Veda, aimé des Brāhmaṇa.
Narrative voice within a hymn-like praise (stuti) in the Kurma Purana’s Purva-bhaga, presenting Rudra in a Shaiva–Vaishnava synthetic theology
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
By calling Rudra “lord of Brahman,” “eternal,” and “all-pervading,” the verse frames the Supreme as the transcendent-immanent reality that governs and pervades all—an Ishvara who leads beings beyond saṃsāra toward liberation.
This verse is primarily a stuti (devotional praise). In the Kurma Purana’s broader Shaiva framework, such praise supports devotion (bhakti) and contemplation on the all-pervading Lord—foundational attitudes that complement Pashupata-oriented discipline and meditative absorption on Ishvara.
It uses expansive, non-sectarian titles—identifying Rudra with “Brahmā” and as “lord of Brahman”—to present divinity as one supreme reality expressed through different names and functions, consistent with the Kurma Purana’s Shaiva–Vaishnava synthesis.