Kurma Purana — Purva Bhaga, Shloka 196
Dakṣa’s Progeny, Nṛsiṃha–Varāha Avatāras, and Andhaka’s Defeat
Hari–Hara–Śakti Synthesis
नमः परस्तात् तमसः परस्मै परात्मने पञ्चपदान्तराय / त्रिशक्त्यतीताय निरञ्जनाय सहस्त्रशक्त्यासनसंस्थिताय
namaḥ parastāt tamasaḥ parasmai parātmane pañcapadāntarāya / triśaktyatītāya nirañjanāya sahastraśaktyāsanasaṃsthitāya
ਤਮਸ ਤੋਂ ਪਰੇ, ਪਰਮ ਤੋਂ ਵੀ ਪਰ ਉਸ ਪਰਮਾਤਮਾ ਨੂੰ ਨਮਸਕਾਰ ਹੈ—ਜੋ ਪੰਜ ਪਦਾਂ ਤੋਂ ਪਰੇ, ਤ੍ਰਿਸ਼ਕਤੀ (ਗੁਣ) ਤੋਂ ਅਤੀਤ, ਨਿਰੰਜਨ ਹੈ ਅਤੇ ਸਹਸ੍ਰ ਸ਼ਕਤੀਆਂ ਦੇ ਆਸਨ ਉੱਤੇ ਵਿਹਾਜਮਾਨ ਹੈ।
A devotee/sage reciting a stotra within the Ishvara-gita context (addressing the Supreme Lord as Paramatman)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It defines the Supreme Self as utterly beyond tamas and beyond the three guṇas/śaktis, “stainless” (nirañjana) and therefore untouched by material limitation, while still being the ground in which innumerable powers (śaktis) are established.
The verse supports nirguṇa-upāsanā: meditation on the Lord as beyond the guṇas and impurity. In Pāśupata-oriented practice, this becomes a contemplative ascent beyond tamasic obscuration and guṇic conditioning toward the nirañjana Paramātman.
By praising a single Paramātman who transcends guṇas yet is the seat of all śaktis, it aligns with the Kurma Purana’s non-sectarian synthesis: the supreme reality praised as Īśvara can be approached through Shaiva or Vaishnava language without contradiction.