Kurma Purana — Purva Bhaga, Shloka 173
Devī-tattva, Śakti–Śaktimān doctrine, Kāla–Māyā cosmology, and Māheśvara Yoga instruction
स्थानेश्वरी निरानन्दा त्रिशूलवरधारिणी / अशेषदेवतामूर्तिर्देवता वरदेवता / गणाम्बिका गिरेः पुत्री निशुम्भविनिपातिनी
sthāneśvarī nirānandā triśūlavaradhāriṇī / aśeṣadevatāmūrtirdevatā varadevatā / gaṇāmbikā gireḥ putrī niśumbhavinipātinī
அவள் ஸ்தானேஸ்வரீ; சாதாரண இன்பத்தைத் தாண்டியவள்; திரிசூலமும் வரமுத்ரையும் தாங்கியவள். எல்லாத் தேவர்களின் உருவமாய், தெய்வமே—உயர்ந்த வரதாயினி. அவள் கணாம்பிகை, மலைமன்னன் மகள், நிசும்பனை வீழ்த்தியவள்.
Lord Kūrma (Vishnu) narrating/teaching within the Ishvara-gita framework, incorporating Devi-stuti as part of the integrated Shaiva-Vaishnava vision
Primary Rasa: vira
Secondary Rasa: raudra
FAQs
By calling the Goddess the “embodiment of all deities” (aśeṣa-devatā-mūrti), the verse points to a single supreme Reality that manifests as many divine forms—an Ishvara-centered non-dual vision where the One appears as the many.
The verse itself is a stuti used as devotional concentration (bhakti-yukta dhyāna): meditating on the Goddess as the all-deity form and as the boon-giver aligns the practitioner’s mind toward īśvara-prāṇidhāna, a key orientation compatible with Pāśupata-style surrender and discipline.
The Goddess bears Śiva’s trident and is praised within the Kurma/Vishnu teaching context, signaling the Purana’s synthesis: the same supreme divinity is honored through Śaiva symbols and Vaiṣṇava narration, emphasizing unity rather than sectarian separation.