Kurma Purana — Purva Bhaga, Shloka 196
Dakṣa’s Progeny, Nṛsiṃha–Varāha Avatāras, and Andhaka’s Defeat
Hari–Hara–Śakti Synthesis
नमः परस्तात् तमसः परस्मै परात्मने पञ्चपदान्तराय / त्रिशक्त्यतीताय निरञ्जनाय सहस्त्रशक्त्यासनसंस्थिताय
namaḥ parastāt tamasaḥ parasmai parātmane pañcapadāntarāya / triśaktyatītāya nirañjanāya sahastraśaktyāsanasaṃsthitāya
തമസ്സിന് അപ്പുറം, പരമത്തേക്കാളും പരമായ പരമാത്മാവിന് നമസ്കാരം—പഞ്ചപദങ്ങളെ അതിക്രമിച്ചവൻ, ത്രിശക്തി (ഗുണ) അതീതൻ, നിരഞ്ജനൻ, സഹസ്രശക്തികളുടെ ആസനത്തിൽ അധിഷ്ഠിതൻ।
A devotee/sage reciting a stotra within the Ishvara-gita context (addressing the Supreme Lord as Paramatman)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It defines the Supreme Self as utterly beyond tamas and beyond the three guṇas/śaktis, “stainless” (nirañjana) and therefore untouched by material limitation, while still being the ground in which innumerable powers (śaktis) are established.
The verse supports nirguṇa-upāsanā: meditation on the Lord as beyond the guṇas and impurity. In Pāśupata-oriented practice, this becomes a contemplative ascent beyond tamasic obscuration and guṇic conditioning toward the nirañjana Paramātman.
By praising a single Paramātman who transcends guṇas yet is the seat of all śaktis, it aligns with the Kurma Purana’s non-sectarian synthesis: the supreme reality praised as Īśvara can be approached through Shaiva or Vaishnava language without contradiction.