Shloka 41
Rudra’s Cosmic Dance and the Recognition of Rudra–Nārāyaṇa Unity (Īśvara-gītā Continuation)
नमो भवायास्तु भवोद्भवाय कालाय सर्वाय हराय तुभ्यम् / नमो ऽस्तु रुद्राय कपर्दिने ते नमो ऽग्नये देव नमः शिवाय
namo bhavāyāstu bhavodbhavāya kālāya sarvāya harāya tubhyam / namo 'stu rudrāya kapardine te namo 'gnaye deva namaḥ śivāya
Sembah sujud kepada-Mu sebagai Bhava; sembah sujud kepada Sumber daripadanya segala makhluk terbit; kepada Kala, yakni Waktu; kepada Yang Maha Menyeluruh; dan kepada Hara, Sang Penghapus. Sembah sujud kepada-Mu sebagai Rudra, Tuhan berambut gimbal; sembah sujud kepada-Mu sebagai Agni, wahai Dewa—sembah sujud berulang-ulang kepada Śiva.
A devotee/sage narrating a Śiva-stuti within the Purva-bhāga (invocatory praise to Rudra–Śiva)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
By addressing Śiva as Kāla (Time), Sarva (the All), and the source of becoming (bhavodbhava), the verse presents the Supreme as the all-pervading ground of existence that transcends limited forms while manifesting as cosmic functions.
The verse models bhakti-yoga and mantra-japa through repeated namo/namaḥ—an inward practice of recollection (smaraṇa) and surrender that, in Pāśupata-oriented teaching, purifies the mind and aligns the practitioner with the Lord as the universal principle.
By praising Śiva with cosmic titles (Time, All, Origin), the Purāṇic synthesis frames the Supreme as one reality approached through different names and functions—supporting the Kurma Purana’s non-sectarian, integrative theology often echoed in Ishvara-centered teachings.