Kurma Purana — Purva Bhaga, Shloka 23
Madhu–Kaiṭabha, Nārāyaṇa’s Yoga-Nidrā, Rudra’s Manifestation, and the Aṣṭamūrti–Trimūrti Teaching
रुरोद सुस्वरं घोरं देवदेवः स्वयं शिवः / रोदमानं ततो ब्रह्मा मा रोदीरित्यभाषत / रोदनाद् रुद्र इत्येवं लोके ख्यातिं गमिष्यसि
ruroda susvaraṃ ghoraṃ devadevaḥ svayaṃ śivaḥ / rodamānaṃ tato brahmā mā rodīrityabhāṣata / rodanād rudra ityevaṃ loke khyātiṃ gamiṣyasi
ଦେବଦେବ ସ୍ୱୟଂ ଶିବ ଘୋର କିନ୍ତୁ ସୁସ୍ୱରରେ ରୋଦନ କଲେ। ତାଙ୍କୁ କାନ୍ଦୁଥିବା ଦେଖି ବ୍ରହ୍ମା କହିଲେ—“ମା ରୋଦୀଃ, କାନ୍ଦନି।” ଏହି ରୋଦନରୁ ତୁମେ ଲୋକେ ‘ରୁଦ୍ର’ ନାମରେ ଖ୍ୟାତି ପାଇବ।
Narrator (Purāṇic narrator) quoting Brahmā’s address to Śiva
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
Indirectly: it frames a cosmic archetype where divine activity (Śiva’s lament and Brahmā’s naming) manifests as name-and-form in the world—suggesting that even the highest realities are known in creation through recognizable attributes and appellations.
No specific practice is prescribed in this verse; it functions as a mythic-etymological teaching. In Kurma Purana’s broader Shaiva context, such passages support devotion (bhakti) and mantra-oriented remembrance of Śiva’s names, which later align with disciplined practice in Pāśupata-oriented spirituality.
Though Viṣṇu is not named here, the Kurma Purana’s overarching synthesis treats major deities as complementary expressions of the one supreme reality; this verse contributes by grounding Śiva’s universal recognition (“Rudra”) within cosmic order rather than sectarian rivalry.