Kurma Purana — Purva Bhaga, Shloka 38
Madhu–Kaiṭabha, Nārāyaṇa’s Yoga-Nidrā, Rudra’s Manifestation, and the Aṣṭamūrti–Trimūrti Teaching
ततः प्रभृति देवो ऽसौ न प्रसूते ऽशुभाः प्रजाः / स्वात्मजैरेव तै रुद्रैर्निवृत्तात्मा ह्यतिष्ठत / स्थाणुत्वं तेन तस्यासीद् देवदेवस्य शूलिनः
tataḥ prabhṛti devo 'sau na prasūte 'śubhāḥ prajāḥ / svātmajaireva tai rudrairnivṛttātmā hyatiṣṭhata / sthāṇutvaṃ tena tasyāsīd devadevasya śūlinaḥ
ಆ ಸಮಯದಿಂದ ಆ ದೇವನು ಅಶುಭ ಪ್ರಜೆಯನ್ನು ಇನ್ನು ಪ್ರಸವಿಸಲಿಲ್ಲ. ತನ್ನದೇ ಅಂಶದಿಂದ ಜನಿಸಿದ ಆ ರುದ್ರರೊಂದಿಗೆ ಅವನು ನಿವೃತ್ತಮನಸ್ಸಿನಿಂದ ಸ್ಥಿತನಾದನು. ಆದಕಾರಣ ದೇವದೇವನಾದ ಶೂಲಧಾರಿ ‘ಸ್ಥಾಣು’—ಅಚಲ—ಎಂದು ಪ್ರಸಿದ್ಧನಾದನು।
Narrator (Purāṇic sage recounting the mythic etymology of Śiva as Sthāṇu)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It presents divinity as capable of nivṛtti—withdrawal from outward projection—signifying inner steadiness (sthāṇutva). The divine ‘self’ is not compelled by creation; it can rest established in itself.
The key yogic cue is nivṛtta-ātmā—turning the mind inward from pravṛtti (outgoing activity) to steadiness. This aligns with Pāśupata-flavored discipline: restraint, inner establishment, and cessation of impure tendencies.
While explicitly about Rudra/Śiva, the Kurma Purana’s broader frame treats such divine functions (creation/withdrawal) as expressions of one supreme governance—supporting a Shaiva–Vaishnava synthesis rather than sectarian opposition.