Previous Verse
Next Verse

Shloka 58

Tīrtha-māhātmya and Rudra’s Samanvaya Teaching

Maṅkaṇaka Episode

प्रणम्य मूर्ध्ना गिरिशं हरं त्रिपुरसूदनम् / विज्ञापयामास तदा हृष्टः प्रष्टुमना मुनिः

praṇamya mūrdhnā giriśaṃ haraṃ tripurasūdanam / vijñāpayāmāsa tadā hṛṣṭaḥ praṣṭumanā muniḥ

ฤๅษีผู้ยินดีและใคร่จะทูลถาม ได้ก้มศีรษะนอบน้อมแด่คิรีศะ—พระหระ ผู้ปราบตรีปุระ—แล้วจึงกราบทูลคำขอด้วยความเคารพ

प्रणम्यhaving bowed
प्रणम्य:
Kriyāviśeṣaṇa (क्रियाविशेषण)
TypeVerb
Rootप्र-नम् (धातु)
Formक्त्वान्त अव्ययकृदन्त (Gerund), पूर्वकाल
मूर्ध्नाwith (his) head
मूर्ध्ना:
Karaṇa (करण)
TypeNoun
Rootमूर्धन् (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया-विभक्ति, एकवचन (Instrumental singular)
गिरिशम्Lord of the mountain
गिरिशम्:
Karma (कर्म)
TypeNoun
Rootगिरि + ईश (प्रातिपदिक)
Formषष्ठी-तत्पुरुष (गिरेः ईशः), पुंलिङ्ग, द्वितीया, एकवचन
हरम्Hara (Shiva)
हरम्:
Karma (कर्म)
TypeNoun
Rootहर (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन; apposition to गिरिशम्
त्रिपुरसूदनम्slayer of Tripura
त्रिपुरसूदनम्:
Karma (कर्म)
TypeNoun
Rootत्रि + पुर + सूदन (प्रातिपदिक)
Formषष्ठी-तत्पुरुष (त्रिपुरस्य सूदनः), पुंलिङ्ग, द्वितीया, एकवचन; apposition
विज्ञापयामासinformed / submitted
विज्ञापयामास:
Kriyā (क्रिया)
TypeVerb
Rootवि-ज्ञप् (धातु)
Formलिट्-लकार (Periphrastic perfect), प्रथमपुरुष, एकवचन; परस्मैपद
तदाthen
तदा:
Kāla-adhikaraṇa (काल-अधिकरण)
TypeIndeclinable
Rootतदा (अव्यय)
Formकालवाचक-अव्यय (temporal adverb)
हृष्टःdelighted
हृष्टः:
Karta (कर्ता)
TypeAdjective
Rootहृष् (धातु) + क्त (प्रत्यय)
Formक्त-प्रत्ययान्त कृदन्त, पुंलिङ्ग, प्रथमा, एकवचन; विशेषण of मुनिः
प्रष्टुमनाintending to ask
प्रष्टुमना:
Karta (कर्ता)
TypeAdjective
Rootप्रष्टु (तुमुन् from प्रच्छ्) + मनस् (प्रातिपदिक)
Formतत्पुरुष (प्रष्टुं मनः यस्य), पुंलिङ्ग, प्रथमा, एकवचन; bahuvrīhi-like sense but form treated as compound adjective
मुनिःthe sage
मुनिः:
Karta (कर्ता)
TypeNoun
Rootमुनि (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन

Narrator (describing the sage’s action before Shiva)

Primary Rasa: vira

Secondary Rasa: adbhuta

G
Girisha (Shiva)
H
Hara (Shiva)
T
Tripurasudana (Shiva)
M
Muni (sage)

FAQs

Indirectly: it frames spiritual knowledge as something approached through humility and reverent inquiry before Īśvara (here, Śiva), implying that higher truth is accessed by disciplined devotion and questioning rather than mere argument.

The verse highlights the preparatory discipline of yoga—praṇāma (prostration), śraddhā (reverence), and jijñāsā (earnest inquiry)—which in the Kurma Purana’s Śaiva context supports Pāśupata-oriented spiritual instruction that follows.

By presenting Śiva as the revered teacher-figure to whom the sage turns for guidance, it supports the Purana’s synthetic tone where devotion and inquiry can be directed to either Śiva or Viṣṇu as forms of the one Īśvara guiding seekers toward liberation.