Kurma Purana — Purva Bhaga, Shloka 69

Madhu–Kaiṭabha, Nārāyaṇa’s Yoga-Nidrā, Rudra’s Manifestation, and the Aṣṭamūrti–Trimūrti Teaching

Devanagari script

यस्य भासा विभातीदमद्वयं तमसः परम् / प्रपद्ये तत् परं तत्त्वं तद्रूपं परमेश्वरम्

Transliteration

yasya bhāsā vibhātīdamadvayaṃ tamasaḥ param / prapadye tat paraṃ tattvaṃ tadrūpaṃ parameśvaram

Translation

この不二（アドヴァヤ）の理を輝かせる光明をもち、闇（タマス）を超えた至上の実在—パラメーシュヴァラ—その最上の真理に、我は帰依する。

Word by Word

• yasya: of whom/whose
• yasya: Sambandha (सम्बन्ध/Genitive relation)
• Type: Noun
• Root: yad (सर्वनाम-प्रातिपदिक)
• Form: Pronoun (सर्वनाम), Masculine/Neuter, Genitive (6th/षष्ठी), Singular (एकवचन)

• bhāsā: by (his) radiance/light
• bhāsā: Karana (करण/Instrument)
• Type: Noun
• Root: bhāsā (प्रातिपदिक)
• Form: Feminine (स्त्रीलिङ्ग), Instrumental (3rd/तृतीया), Singular (एकवचन)

• vibhāti: shines
• vibhāti: Kriya (क्रिया/Verb)
• Type: Verb
• Root: √bhā (धाातु)
• Form: Present tense (लट्), 3rd person (प्रथमपुरुष), Singular (एकवचन), Parasmaipada (परस्मैपद)

• idam: this (world/thing)
• idam: Karta (कर्ता/Subject)
• Type: Noun
• Root: idam (सर्वनाम-प्रातिपदिक)
• Form: Pronoun (सर्वनाम), Neuter (नपुंसकलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन)

• advayam: non-dual
• advayam: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: a-dvaya (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन); adjective qualifying idam

• tamasaḥ: from darkness
• tamasaḥ: Apadana (अपादान/Ablative source)
• Type: Noun
• Root: tamas (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Ablative (5th/पञ्चमी), Singular (एकवचन)

• param: supreme/beyond
• param: Visheshana (विशेषण/Predicate adjective)
• Type: Adjective
• Root: para (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन); predicative with idam

• prapadye: I take refuge in / I surrender to
• prapadye: Kriya (क्रिया/Verb)
• Type: Verb
• Root: pra-√pad (धातु)
• Form: Present tense (लट्), 1st person (उत्तमपुरुष), Singular (एकवचन), Ātmanepada (आत्मनेपद)

• tat: that
• tat: Karma (कर्म/Object)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: Pronoun (सर्वनाम), Neuter (नपुंसकलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन)

• param: supreme
• param: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: para (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन); adjective qualifying tattvam

• tattvam: principle/reality
• tattvam: Karma (कर्म/Object)
• Type: Noun
• Root: tattva (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन); apposition to tat

• tad-rūpam: having that form / of that nature
• tad-rūpam: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: tad + rūpa (प्रातिपदिक)
• Form: Tatpuruṣa (तत्पुरुष) compound; Neuter (नपुंसकलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन); adjective qualifying parameśvaram

• parameśvaram: the Supreme Lord
• parameśvaram: Karma (कर्म/Object)
• Type: Noun
• Root: parameśvara (प्रातिपदिक)
• Form: Karmadhāraya (कर्मधारय) compound (parama + īśvara); Masculine (पुंलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन)

Speaker

Lord Kūrma (Vishnu) teaching in a Shaiva–Vaishnava synthesis tone (Iśvara-centered instruction)

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Characters & Entities

• Parameśvara
• Tattva
• Tamas
• Advaya

More Details (3 sections)

FAQs

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

It points to an advaya (non-dual) supreme principle that is self-revealing through divine radiance and transcends tamas (ignorance), indicating the Self as luminous, supreme Reality.

What Yoga or Meditative practices are highlighted here?

The verse supports dhyāna focused on the inner/absolute light (bhāsā) and śaraṇāgati (prapadye—surrender) to Īśvara, aligning with Pāśupata-leaning devotion joined with contemplative insight.

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

By centering on Parameśvara as the one supreme tattva beyond tamas, it reflects the Purāṇic non-sectarian synthesis where the Supreme Lord is approached as a single reality, harmonizing Shaiva and Vaishnava theologies.