Shloka 39
Daily Duties of Brāhmaṇas: Snāna, Sandhyā, Sūrya-hṛdaya, Japa, Tarpaṇa, and the Pañca-mahāyajñas
हिरण्यबाहवे तुभ्यं हिरण्यपतये नमः / अम्बिकापतये तुभ्यमुमायाः पतये नमः
hiraṇyabāhave tubhyaṃ hiraṇyapataye namaḥ / ambikāpataye tubhyamumāyāḥ pataye namaḥ
Sembah sujud kepada-Mu, wahai Yang Berlengan Emas; sembah sujud kepada-Mu, Tuhan emas dan kemakmuran. Sembah sujud kepada-Mu, pasangan Ambikā; sembah sujud kepada-Mu, suami Umā.
A devotee/sage reciting a Śiva-stuti within the Kurma Purana’s Purva-bhaga narrative frame
Primary Rasa: shringara
Secondary Rasa: shanta
FAQs
By praising Śiva through divine epithets (golden-armed, lord of prosperity, spouse of the Goddess), the verse points to the Supreme as accessible through names and forms—saguṇa devotion that can mature into recognition of the one Self behind all attributes.
The verse models japa-like repetition of divine names (nāma-smaraṇa) and reverential surrender (namas), which function as foundational bhakti practices that support inner purification and concentration—often treated as preparatory to deeper yogic disciplines in the Kurma Purana’s broader teaching stream.
Though explicitly a Śiva-salutation, its placement in the Kurma Purana supports the text’s integrative outlook: devotion to Śiva is presented as fully legitimate within a Purāṇic framework that elsewhere harmonizes Śiva and Viṣṇu as expressions of one supreme reality.