Kurma Purana — Purva Bhaga, Shloka 127
Devī-tattva, Śakti–Śaktimān doctrine, Kāla–Māyā cosmology, and Māheśvara Yoga instruction
वैश्वानरी महाशाला देवसेना गुहप्रिया / महारात्रिः शिवानन्दा शची दुः स्वप्ननाशिनी
vaiśvānarī mahāśālā devasenā guhapriyā / mahārātriḥ śivānandā śacī duḥ svapnanāśinī
នាងគឺជាវៃស្វានរី ជាលំនៅធំទូលាយ; ទេវសេនា អ្នកជាទីស្រឡាញ់របស់គុហ (ស្កន្ទ)។ នាងគឺជាមហារាត្រី រាត្រីដ៏អស្ចារ្យ; សិវានន្ទា សេចក្តីអានន្ទរបស់ព្រះសិវៈ; សចី; និងអ្នកបំផ្លាញសុបិនអាក្រក់។
Lord Kurma (Vishnu) instructing in the Ishvara Gita-style hymn of divine names (Shaiva–Vaishnava synthesis)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
By presenting one Divine Reality through many sacred epithets (fire-like universality, cosmic night, Śiva’s bliss), the verse implies a single supreme power manifesting in multiple forms—supporting the Kurma Purana’s non-sectarian, integrative vision.
The verse supports nāma-japa and stotra-recitation as a yogic aid: concentrating the mind on divine qualities (śakti as Vaiśvānarī, Mahārātri, Śivānandā) to remove inner disturbances—symbolized by the ‘destruction of evil dreams’—and stabilize meditation.
Spoken within a Vishnu/Kurma discourse yet invoking Śiva-centered epithets (Śivānandā) and Skanda (Guha), it models the Kurma Purana’s Shaiva–Vaishnava synthesis: one sacred truth honored through interconnected deities and names.