Shloka 29
Rudrakoṭi, Madhuvana, Puṣpanagarī, and Kālañjara — Śveta’s Bhakti and the Subjugation of Kāla
नमो भवाय हेतवे हराय विश्वसंभवे / नमः शिवाय धीमते नमो ऽपवर्गदायिने
namo bhavāya hetave harāya viśvasaṃbhave / namaḥ śivāya dhīmate namo 'pavargadāyine
Salam sujud kepada Bhava, sebab yang mula; kepada Hara, sumber darinya alam semesta terbit. Salam sujud kepada Śiva, Yang bijaksana dan bercahaya; salam sujud kepada Pemberi apavarga—pembebasan terakhir.
A devotee/sage offering a formal stuti within the Kurma Purana’s Shaiva-Vaishnava synthesis (contextual hymn of praise to Shiva)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
By praising Śiva as both the causal ground (hetu) of the cosmos and the giver of apavarga, the verse points to the Supreme as the source of manifestation and the liberating reality beyond it—implying that true Self-realization culminates in mokṣa.
The verse functions as mantra-like stuti suited to japa and dhyāna: sustained remembrance of Śiva as the intelligent (dhīmat) Lord and as the remover (Hara) supports Pāśupata-oriented devotion, purification, and liberation-focused contemplation.
In the Kurma Purana’s integrative theology, such stuti presents Śiva as the Supreme liberator and cosmic cause without sectarian exclusion—harmonizing with the Purana’s broader Shaiva–Vaishnava unity where the one Īśvara is praised through multiple divine forms.