Shloka 39
Rudra’s Cosmic Dance and the Recognition of Rudra–Nārāyaṇa Unity (Īśvara-gītā Continuation)
योगेश्वरं रुद्रमनन्तशक्तिं परायणं ब्रह्मतनुं पवित्रम् / नमाम सर्वे शरणार्थिनस्त्वां प्रसीद भूताधिपते महेश
yogeśvaraṃ rudramanantaśaktiṃ parāyaṇaṃ brahmatanuṃ pavitram / namāma sarve śaraṇārthinastvāṃ prasīda bhūtādhipate maheśa
ഞങ്ങൾ യോഗേശ്വരനായ രുദ്രനെ—അനന്തശക്തിയുള്ളവനെ, പരമാശ്രയത്തെ, ബ്രഹ്മതനുവായ പരിശുദ്ധനെ—നമസ്കരിക്കുന്നു. ശരണാർത്ഥികളായ ഞങ്ങൾ എല്ലാവരും നിന്നെ വന്ദിക്കുന്നു; പ്രസാദിക്കണമേ, ഹേ മഹേശ, ഭൂതാധിപതേ.
A collective voice of devotees/sages within the narrative (stuti addressed to Śiva/Rudra).
Primary Rasa: bhakti
Secondary Rasa: shanta
FAQs
By calling Rudra “brahma-tanu” (whose form is Brahman), the verse presents the Lord as identical with the supreme, pure Reality—implying that ultimate refuge is in the non-dual Brahman that also appears as Īśvara.
The verse emphasizes surrender (śaraṇāgati) to the “Yogeśvara,” indicating Yoga culminates in taking refuge in the Lord—devotional concentration and inner reliance on Īśvara as the highest support, consistent with Pāśupata-oriented theism.
By describing Śiva in Brahman terms (“brahma-tanu”) and as the supreme refuge, it supports the Kurma Purana’s integrative theology where sectarian forms point to one supreme Brahman—allowing Śiva and Viṣṇu to be understood as non-contradictory manifestations of the same ultimate reality.