Purva Bhaga Adhyaya 51 Shloka 13 - Kurma Purana | Japanese | Vedapath

Vyasa

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Kurma Purana — Purva Bhaga, Shloka 13

Incarnations of Mahādeva in Kali-yuga (Vaivasvata Manvantara) and the Nakulīśa Horizon

Devanagari script

श्वेतः श्वेतशिखश्चैव श्वेतास्यः श्वेतलोहितः / दुन्दुभिः शतरूपश्च ऋचीकः केतुमांस्तथा / विकेशश्च विशोकश्च विशापश्शापनाशनः

Transliteration

śvetaḥ śvetaśikhaścaiva śvetāsyaḥ śvetalohitaḥ / dundubhiḥ śatarūpaśca ṛcīkaḥ ketumāṃstathā / vikeśaśca viśokaśca viśāpaśśāpanāśanaḥ

Translation

「白き者（シュヴェータ）、白き頂（しらがみ）を戴く者（シュヴェータシカ）、白面の者（シュヴェータースヤ）、白と紅の者（シュヴェータローヒタ）、太鼓のごとく鳴り響く者（ドゥンドゥビ）、百の姿をもつ者（シャタルーパ）、リーチーカ、旗印を具える者（ケートゥマーン）、無毛の者（ヴィケーシャ）、憂いなき者（ヴィショーカ）、汚れなき者（ヴィシャーパ）、そして呪詛を滅する者（シャーパナーシャナ）。」

Word by Word

श्वेतःŚveta (name)

श्वेत-शिखःŚvetaśikha (white-crested; name)

चand

एवindeed

श्वेत-आस्यःŚvetāsya (white-faced; name)

श्वेत-लोहितःŚvetalohita (white-and-red; name)

दुन्दुभिःDundubhi (name)

शत-रूपःŚatarūpa (hundred-formed; name)

चand

ऋचीकःṚcīka (name)

केतुमान्Ketumān (bannered; name)

तथाalso

वि-केशःVikeśa (name)

चand

वि-शोकःViśoka (name)

चand

वि-शापःViśāpa (name)

शाप-नाशनःŚāpanāśana (destroyer of curses; name)

Speaker

Narrative stotra-context within the Kurma Purana (an enumerative praise/recitation of divine names; traditionally aligned with Lord Kurma’s Shaiva–Vaishnava synthesis)

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Characters & Entities

The Supreme Lord (Hari-Hara synthesis implied through epithets)

FAQs

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

By listing attributes like “pure/white,” “sorrowless,” and “blameless,” the verse points to the Supreme as stainless consciousness—untouched by affliction, fault, or karmic limitation—while also being capable of manifesting “hundred forms” without losing inner purity.

What Yoga or Meditative practices are highlighted here?

The verse supports nāma-smaraṇa and stotra-japa as a devotional–yogic discipline: meditating on the Lord’s qualities (purity, freedom from sorrow, curse-destroying power) steadies the mind, purifies saṃskāras, and aligns the practitioner with the protective, liberating presence emphasized in Kurma Purana’s Shaiva–Vaishnava framework.

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

Though framed as a single Lord’s epithets, the qualities combine ascetic markers (e.g., “vikeśa,” ascetic-like) with cosmic sovereignty (“hundred-formed,” “bannered”), reflecting the Kurma Purana’s characteristic Hari–Hara synthesis: one Supreme revered through both Shaiva and Vaishnava idioms.